¶ Incipit Speculum vite Cristi  
AT the beginning of the prohemy of the book that is cleped the mirror of the blessed life of Jesus Crist the first part for the monedaye/  
¶ A devout meditation of the great council in heaven for the restoring o● man and his salvation. Capitulum primum.  
¶ Of the man●● of living of the blessed virgin mary. Capitulum Secundum  
¶ Of the incarnation of Jhesu/ and the feast of the annunciation/ and of the greeting ave maria/ Capitulum Ter●●●  
¶ How that our lady went to elisabeth/ and meekly greeted her/ Capitulum Quartum.  
¶ How Joseph thought to leave privily our lady saint mary▪ Capitulum quintum  
¶ Of the nativity of our lord Jhesu christ. Capitulum Sextum.  
¶ Of the Circoucysyon of our lord Jhesu. Capitulum septimum:  
Of the epiphany that is open showing of our lord Jhesu christ: Capitulnun octawm.  
Of the puryfycation of our lady saint mary. Capitulum nonum.   

¶ The second part for the tuesday.  
¶ Of the fleeing of our lord Jhesu in to Egypte. Capilm decimum  
Of the turning again of our lord Jhesu fro Egypte. Capitulum undecimum/  
How the child Jhesus was left alone in iherusalem/ Capitulum Duodecimum▪  
what manner of living our lord Jhesus had. And what he died fro his twelfth year. unto the beginning of his/ thirty▪ year Capitulum xiii.  
Of the baptism of our lord. And the way thereto. Capitulum xiiii.   

The third part for the wednesday.  
¶ Of the fasting of our lord Jhesu. and his temptations in desert. Capitulum xv.  
How our lord Jhesus began to teach. & gader disciples▪ Capilum xvi.  
Of the miracle done at the bridal of water turned in to wine/ Capitulum xvii.  
Of that excellent sermon of our lord Jhesu in the. hill/ Capitulum xviii.  
Of the servant of Centurio and the son of the little king healed of our lord Jhesu Capi. nineteen.  
Of the palatyke man let down in his bed by the house hylling and hellyd of our lord Jhesu/ Capitulum xx.  
How that Martha was healed of her sickness by touching of the hem of our lords clothing/ Capitulum xxi  
Of the conversion of mary Maudalene. Capitulum xxii.  
Of the speaking of our lord Jhesus with the woman Samaritane at the pit of water. Capitulum xxiii.  
How the disciples of Jhesu pluckeden the ears of corn and e●en it for hunger upon the sabot day. Capitulum xxiiii.   

¶ The fourth part for the thursday  
¶ Of the feeding of the great people with breed multiplied Capitulum xxv.  
Of the fleeing of our lord Jhesus when the people would have made him her king. Capitulum xxvi.  
Of the prayer of our lord Jhesu christ in the hill. Capitulum xxvii.  
How the pharisees and other token occasion of slander of the words and the deeds of Jhesu Ca xxviii.  
Of the special reward of our lord Jhesu behoten though all to that forsaken the world for his love. Capilm xxix.  
Of the transfiguration of our lord Jhesu in the hill Capitulum thirty.  
Of the seek men heeled at the water in Jherusalem cleped probatica piscina. Capitulum xxxi.  
How our lord Jhesu cast out of the Temple the byars and the cellar's against gods ●awe/ Capitulum xxxii.  
Of the receiving of our lord Jhesu by the two sisters. Martha & marry/ and the two manner of living that been active & contem platyve in holy church. cap. xxxiii.  
Of the raising of lazar & other. two. deed bodies Cap/ xxxiiii/  
How the Jews token her council/ and conspired against Jhesu in to his death. Capitlm xxxv.  
¶ How our lord Jhesus came again to Betany the saturday before plamsonday/ & of the souper made to hem there. Capitulum xxxvi.  
¶ How Jhesus came to Jherusalem upon palmsonday/ Capitulum xxxvii.  
¶ what our lord Jhesus died fro the palmsonday in to the thursday next sewing. Capitulum xxxviii.  
¶ Of that worthy supper that our lord Jhesus made the night before his passion. and of the noble circumstances that be ●elle therewith. ¶ Capitulum xxxix.   

¶ The first part of the friday  
Of the panyon of our lord Jhesu christ. and first of his prayer and taking at matyn tyme. Capitulum xl.  
Of the bringing of our lord Jhesu before pilate at prime. Catulum xli.  
How our lord Jhesus was dampened to the death of the cross about tierce of the day▪ Capitulum xlii.  
Of the crucytyenge of our lord Jhesus at the Se●te hour Capitulum xliii.  
How our lord Jhesus yielded up the spirit at none. Capitulum xliiii.  
Of th● things that befell after the death of our lord Jhesus. and after the none. Caplm xlv.  
Of the taking down fro the cross our lords body Jhesu at evensong Capitulum xlvi.  
Of the burying of our lord Jhesu at complyntyme. Caplm xlvii.  
¶ what was done of our lady and other after the burying of Jhesu. Capitulum xlviii.   

The sixth part for the satyradye.  
what our lady and other with her dieden on the saturday Capitulum. xlix.   

The seven part for the sunday  
Of the glorious resurrection of our lord Jhesu. And of the first appearing of him to his blessed mother as it may be reasonably trowed/ Capitulum l.  
How that Maudalene and other maries comen to the grave. Capitulum li.  
¶ How our lord Jhesus appeared to maudalene. Capitulum lii.  
How our lord Jhesus appeared to the three Maries. Capitulum liii.  
¶ How our lord Jhesus appeared to Peter. Capitulum liv.  
Of the coming again of our lord Jhesu to the faders. And of her joyful song. Capitulum lv:  
How our lord Jhesus appeared to the two disciples going toward the castle of Emaus/ Capitulum lvi.  
How our lord Jhesus appeared to his apostles and disciples that were reclused for dread on the self day of his resurrection. Capitulum lvii.  
How our lord Jhesus appeared the eight day after to his disciples Thomas present. Capitulum lviii.  
How our lord Jhesus appeared to the disciples in Galilee/ Capitulum lix.  
How our lord Jhesus appeared to the disciples at the see Ty●eryades/ Capitulum lx/  
Of all the apperynges of our lord Jhesus in general. Capitulum lxi.  
Of the assency on of our lord Jhesus. Capitulum lxii.  
Of the sending down. and the coming of the holy ghost Capitulum. lxiii.  
Of that excellent and most worthy sacrament of Crystes blessed body Capitulum lxiiii   
¶ Explicit. Capitula. ¶ Sequitur prohemium   

¶ Prohemium  
Attend lector huius libri prout sequitur in anglico scriptis quod ubicumque in margin ponitur l●a. N. verba sunt translatoris sive compilatoris in anglicis preter illa que inseruntur i● libro scriptis secundum communem opinionem a venerabili doctore Bonauenture in latino de meditacione vite ihes● cristi: Et quando pervenitur ad processum & verba einsdem doctoris inseritur in marginue i●a. B prout legenti sive intuenti istum librum speculi vite cristi lucide poterit apparere  
MEmorandum quod circa annum domini Millesimum qua dringentesimum decimun originalis copia huius libri scilicet speculi vite cristi in anglicis presentabatur Lōdon̄ per compilatorem eiusdem N. Reverendissimo in cristo patri et dno dno Thome Arundel can tuariensi Archiepiscopo ad inspiciendum et ex ammandū antequam few rat libere comuincata. Qui post ispectionem eiusdem perdies aliquot retradens ipsum librum memorato eiusdem libri proprie vocis oraculo in singulis comendavit et approbavit nec non et auctoritate sua metropolitica ut pote. Catholicum publice cominicandum decrevit et mandavit ad fidelium e dificacionem et hereticorum sive lollardorum confutacionem  
QVecunque scripta sunt. ad nostram doctrinam scripta sunt ut per pacienciam et consolacionem scripturarum spem habeamus ad romanos. xv. ¶ These been the words of the great doctor and holy apostle saint paul. considering that the ghostly living of all true Cristen creatures in this world stant specially in hope of the bliss & the life that is to come in another world/ And for as much as two things principally nouryshen & strengthen this hope in man/ that is patience in heart and ensample of virtues & good living of holy men wreton in books and sovereignly the words & the deeds written of our lord Jhesu Criste very god & man for the time of his bodily living here in earth. Therefore to strength us and comfort us in his hope speaketh the apostle the words foresaid to this intent. saying/ that all things that been written generally in holy church. and specially of our lord Jhesu Christ. They been wreton to our lore that by patience and comfort of holy scriptures we have hope/ that is to say of the life & bless that is to come in another world/ ¶ Here to according speaketh saint Austyne thus. Goddissone/ took mankind. & in him he suffered that longed to man. & was made medicine of man/ and this medicine is so mickle that it may not be thought. For there is no pride. but that it may be heeled thorough the meekness of gods son. There is no covetise but that it may be heeled thorough his poverty. No wrath but that it may be heeled thorough his patience/ No malice but that it may be heeled thorough his charity/ ¶ And more over there is no sin of wickedness but that it shall want it and be kept fro it. the which beholdeth inwardly. And loveth and followeth the words and the deeds of that man. in whom gods son gave himself to us in to ensample of good living. wherefore now both men and women and every age and every dignity of this world is stirred to hope of everlasting life:  
¶ And for this hope and to this intent with holy writ Also been wreton diverse books and tretes of devout men. not only to clerks in latin. but also in english to lewd men and women. and hem that been of simple understanding. Among the which been wreton devout meditations of Crystes life. more plainly in certain parties than is expressed in the Gospel of the four evangelists ¶ And as it is said the devout man and worthy Clerk Bonaventure wrote 'em to a religious woman in latin. the which scripture and writing for the fructuous matter thereof stirring specially for the love of Jhesu christ. and also for the plain sentence to comyne understanding seemeth a 'mong other sovereignly edifying to simple creatures. The which as children have need to be fed with milk of light doctrine & not with sad meet of great clergy and o● high contemplation. wherefore at the Instance and prayer of some devout souls to edification of such men or women is this drawing out of the foresaid book of Crystes life wreton in english with more put to in certain parties. and also withdrawing of diverse authorities and matters. as it seemeth to the writer 
Bernard ad 〈…〉 dem 〈…〉  hereof most speedful & edyfyeng to 'em that been of simple understanding. To the which simple souls as saint Bernard saith. comtemplation of the manhood of christ is more liking more speedful & more syker than is high contemplation of the godhead/ And therefore to hem is principally to be set in mind the image of Crystes incarnation. Passion. and resurrection. so that asymple soul can not think but bodies and bodily things. may have somewhat according to his affection. wherewith he may find and stir his devotion. 
Nota pro 〈…〉 intellectu hum●● liber   
¶ wherefore it is to understand at the beginning as for a principal and general rule of diverse imaginations/ that followen after in this book that the descryving of speeches or deeds of god in heaven and angels. or other ghostly substance been only written in this manner/ and to this intent that is to say as devout imaginations and likeness stirring simple souls to the love of God. and desire of heavenly things. For as saint Gregory saith. therefore is the kingdom of heaven likened to earthly things. that by though things 
Gregorius in Omelia Simile est reg: oe: th':  that been visible. and that man kindly knoweth. he be stired and ravished to love and desire ghostly invisible things that he kindly knoweth not.  
¶ Also saint John saith that all the things that Jhesus died. been not written in the gospel. wherefore we mown to stirring of devotion imagine and think diverse words and deeds of him and other that we find not wreton so that it be not against the believe as saint Gregore and other doctors say. that holy writ may be exponed and understand in diverse manners and to diverse purposes. So that it be not against thee believe or good manners. And so what time or in what place in this book is wreton that thus died 
Nota bene  or thus spoke our lord Jhesus or other that been spoken of. and it may not be proved by holy write or grounded in express sayings of holy doctors. it shall be taken none otherwise than as a devout meditation. that it might so be spoken or done. ¶ And so for as much as in the book been contained diverse imaginations of Crysties life. the. which life fro the beginning in to the ending ever blessed and without sin passing all the lives of all other saints. as 
Nomen libri  for a singular prerogative may worthily be cleped the blessed life of Jhesu christ. The which also by cause it may not be fully described. as the lives of other saints. but in a manner of likeness as the image of man's face is showed in the mirror. ¶ Therefore as for a pertinent name to this book it may skilfully be cleped the mirror of the blessed life of Jhesu christ.  
furthermore for to speak of the profitable & good matter of this book. the foresaid Clerk Bonaventure speaking to the woman foresaid in his proheme beginneth in this manner sentence. ¶ Bonaveture Incipit.  
Among other virtuous commendynges of the holy virgin Cecille it is wreton that she bore alway the gospel of Criste hid in her breast/ that may be understand/ that of the blessed life of our lord Jhesu Christ written in the Gospel. she chase certain parties most devout in the which she set her meditation and her thought night & day with a clean and holy heart. And when she had so fully all the manner of his life overgone. she began again And so with a liking and sweet taste ghostly showing in that manner the gospel of christ/ she set and bore it ever in the pryvete of her breast. In the same manner I council that thou do. For among all ghostly exercises I leave/ that this is most necesary and most profitable. and that may 
Nota tri● 〈…〉 de ●i 〈◊〉 〈…〉  bring the to the hyhest degree of good living that stant specially in parfyghte despising of the world in patience suffering of Aduersytees and in increases and getting of virtues For soothly thou shalt never find where man may so perfectly be taught first for to stable his heart against vanities & deceivable likings of the world. also to strength him among tribulations and adversities. and furthermore to be kept trow vices and to getting or virtues. as in the blessed life of our lord Jesus christ. the which was ever without default most parfyghte. first I say. that busy meditation. 
Primum  and custommable of the blessed life of Jhesu stableth the soul and the heart against vanities and deceivable likings of the world/ this is showed openly in the blessed virgin 
Exampluz de ●●a●a cecilia  Cecylle before named/ when she filled so fully her heart of the life of christ/ that vanities of the world mighten not enter in to her. For in all the great pomp of wedding where so many vanities been used. when the Organs blewen and sungen she set her heart stably in God saying & praying. Lord be my heart and my body clean and not defiled. 
Secundum  so that I be not confounded/ Also as to the second. whereof have martyrs her strength against diverse 
Bernard de martir●bus  torments But as saint Bernard saith in that they setten all her heart & devotion in the passion & the wounds of christ For what time the martyr stant with all the body to rent. And nevertheless he his glad and Joyful in all his pain where trowest is than his soul and his heart. soothly in the wounds of Jhesu ye the wounds not closed: but open and wide to enter in/ & else he should feel the hard pain & not mow bear the pain and the sorrow. but soon fail and deny god. And not only martyrs/ but also confessors virgins and all that lyven ryghwysely/ despising the world in many tribulations. Infyrmytees. and deeds of penance. both keeping patience. And also more over therewith been joyful and glad in soul as we mown seen always. and why so. but for her hearts been more properly in crystes body by devout meditations of his blessed life/ than in her own bodies. And as to the. third point: that it keepeth fro vices 
Tercium  & disposeth sovereignly to getting of virtues/ prevethe well in that perfection of all virtues is found in christs life For where shalt thou find so open ensample and doctrine of sovereign charity of perfit poverty of profunde meekness of patience and other virtues. as in the blessed life of Jhesu christ Herfore saith saint Bernard/ that he travaileth in 
Bernard super can●er xx●.  vain. about the getting of virtues. who so hopeth to find hem ou where. but in the lord of virtues. whose life is the mirror of Temperance and all other virtues. Loo here great comfort and ghostly profit in devout contemplation of crystes blessed body/ wherefore thou that covetest to feel truly/ the fruit of this book. thou must with all thy thought & all thine intent in that manner make the in thy soul present to though things that been here written/ said or done of our lord Jhesu. And that busily lykyngly and abydyngly as though thou heardest him with thy bodily ears. or 
N  see them with thine eyen down. putting away for the time and levyg all other occupations and business. And though it so be that the beginning of the matter of this book that is the blessed life of Jhesu Cryst be at his incarnation. Nevertheless we mown first devoutly imagined and thing some things done before touching god and his angels in heaven. and also as anents the blessed virgin our lady saint marry in earth. of the which is to begin.  
¶ And for as much as this book is divided & departed in seven parties after seven days of the week every day one party. or some thereof to be had in contemplation of 'em that haven thereto desire and devotion. Therefore at the moan day as the first week day of the week beginneth this ghostly work: telling first of the devout instance and desire. of holy angels in heaven for man restoring and his salvation to stir man among other that day specially to worship hem as holy church the same day maketh specially mind of 'em. ¶ Also not only the matter of this book is pertinent and profitable to be had in contemplation. the foresaid day is. to them that will and mow. but also it longeth to the times of the year. as in advent to read. & devoutly have in mind fro the beginning unto the nativity of our lord Jhesus. And thereof after in that holy feast of christmas. and so forth of other matters. as holy church maketh mind of hem in time of the year. and among other who so readeth or heareth this book feeling any ghostly sweetness or grace there through/ pray he for charity specially for the author and the drawer out thereof as it is wreton here in english to the profit of simple and devout souls as it was said before. and thus endeth the. prohemye. and after followeth the contemplation for mondaye in the first party/ And the first chapter.   

¶ Die lune ¶ Incipit Prima pars  
¶ A devout meditation of the great counsell in heaven for the restoring of man and his/ salvation.  

Capitulum I. Et prima pars/  

Capitulo primo.  AFter the Time that man was exiled out of the high city of heaven by the rightwies doom of almighty god sovereign king thereof for his trespass and his sin. and so wretchedly lay in prison. and was holden in the bands of that tyrant the devil of hell that none might come again to that blessed city the space of five thousand year and more All the blessed spirits of heaven desiring the restoring of her company that was fall down with lucifer hadden great compsyon of so long mischief of man that was made to her restoring. and prayden oft for his restoring/ But specially and with more instance when the time of grace was come/ what time as we may devoutly imagine. all the blessed company of angels gathered to gydre with one will. and sovereign devotion fellen down prostrate to fore the Throne 
N. ●.  of almighty god king of heaven and Gabriel to whom as saint Bernard saith was made special revelation of Crystes incarnation in her own name said in this manner 
〈…〉  ¶ almighty lord it liked to your high majesty of your endless goodness to make of nought that noble and reasonable creature man for our comfort and our goodness that of him should be made the restoring of our false company Lucifer & his fellows that fell down fro us by apostasy. so that he should dwell here in this blessed place with us/ loving/ and worshipping you withouten end/ But loo go odd lord now all they perysshen/ and none is saved/ And in so many thousand year passed we seen none of 'em all here.  
Our enemies haven the victory & of 'em our party is not restored. but the prison of hell continually filled where to lord be they borne to great mischief. For though it be down after your ryghtwysnes.. Nevertheless lord it is now time of mercy. have in mind that ye made 'em after your own likeness. And though her fornfaders foolily & wretchedly break your mandment. Nevertheless your mercy is above all thing. wherefore all their eyen been set upon as the servants on the lords hands till ye have mercy & help 'em with a speedful. & heleful remedy. Seqiut de contencome inter minam & veritatem  
¶ HEre with began a manner of altercation and disputation bytuene the four kings deughters: that is to say. Marcy and soothfastness. peace and right wiseness. Of the which four mercy and peace according to the Angels prayer for said were favourable to man's restoring. But that other two sisters soothe 
Be 〈…〉 in s●r▪ de An 〈…〉  fastness. and right wysnes again saiden ¶ As saint bernard by devout me ditation maketh hereof a process fair & long. but for to take thereof shortly as to our purpose at this time somewhat in other manner & in other words we may imagine & think thus first mercy & peace kneeling to fore her father king of heaven by the prophets words David said thus. Lord shalt thou cast a 
Nunquid in ●●●●num p●●●ci●● de u●  way fro the man withouten end▪ or hast thou foryeten to do mercy And this oft they reherceden. than said our lord/ let clepe forth your other two sisters/ the which ye seen ready against you. & let us see also what they will say here to. & they were 
Miser●●●● 〈…〉 cor●●● 〈…〉 s●● o●● M 〈…〉 n● 〈…〉  cleped & comen all to guider/ mercy began/ & said in this wise. My father of mercy it was your will ever withouten end a 'mong your other daughters my sisters to give me that prerogative above all other works that only I should specially regne here with you in heaven but also that the earth should be replenished with me to so moche virtue. that who so would truly & busily ask my help in any mischief or need he should without fail find your succour & help thorough the meditation of me. But now lo my dear father that worthy party of earth & your noble creature man in his great wretchedness & mischief so long time ligging crieth continuelly & asketh after my help. & now time is comen in the which but if ye help him & save him I lose my name. Here against that other sister 
●eri●●● P 〈…〉 i 〈◊〉 b●r●o● tuoru 〈…〉 ●e 〈…〉  soothfastness said/ & ye know well my father soothfast god that I am beginning of your words & after ye made man in so great worthiness that ye wedded me to him in that condition that what time he break your hest he & all that come of him should lose her blessed life & be dampened & done to death. wherefore he forsook me & betook him to your enemy & mine/ the father of losing. witness my sister rightwysnes.. I perish & lose my name but he have death that he hath deserved/ than spoke rightwys 
Justify Justify 〈◊〉 〈…〉 〈◊〉 ●●● 〈◊〉 ●e ●●t●●  nes Ryghtwis lord thou hast made me governor of thy doom lasting without end & my sister troth teacher of thy law. & all though it so be that our sister mercy be stirred of pity & a good zeal for man's salvation. nevertheless in that she would save him that hath so greatly forfeited against you & us also 
Ca i.  withouten dew satisfaction she would destroy us both her sistren. that is to say truth & rightwiseness. & fordo our name 
Pa●  Here with the fourth sister came forth that is to say peace & ●irite sovirly blaming her sisters for her contrarious words. & her stryt: said to hem thus. know ye not well sisters that 
In pace ●actu●●s●●ocu●●●●●  our father hath ordained & made his place only there as I am & I may not abide ne dwell there as is strife & dissension. and that is not seemly but fully against kind to be amongs virtues. wherefore but ye cease of strife & be acorded. I must forsake you & my father also. lo here is agrete contraversy between these four daughters of our lord. & so great reasons/ that it was not seen how that in man's salvation mercy. & soothfastness▪ peace & rightwiseness might fully be kept & accorded. than bad 
Pater ōn●●udicuim de di●●i●i●  the father of heaven. that for as much as he had committed & given all his doom to his dear son sovereign wisdom. king everlasting with him in one godhead/ that these four daughters should go to him he to termine this question. & give a doom there on/ And than the king sovereign wisdom wrote the sentence & the doom in this manner & took it to his chancellor Reason to read it in his name saying in these words. This daughter soothfastness saith that she perisheth & loseth her name but man have the death that he hath deserved. & with her acordeth her lister rightwysnes.. & on that other side mercy saith that she perisheth. & loseth her name but man have mercy & be saved/ & with her accordeth her fourth sister peace. wherefore to accord all these to guider. & for a final doom in this matter. let be made a good death of man. so y● one be founden wyd●uten 
Judicium ●egis  sin that may & will innocently & for charity suffer death for man & than have they all that they asken. For than may not death longer hold him that is without sin. or trespass/ And so he shall pierce him making in him a hole & a weigh thorough the which man may pass/ and be saved/ ¶ In this sentence and doom all the Court of heaven wondering and commending the sovereign wisdom assented well here to/ but furthermore askeden among themself where that one might be founden that should fulfil and do this deed of charity. And than mercy took with her reason. and sought among all the ordres of augels in heaven/ to see whether any of 'em were able to do this deed. but there was none. 
Dn̄● in 〈◊〉 ●o 〈◊〉 ●u●   
¶ Also soothfastness sought fro heaven to the clouds beneath whether there were any creature that might perform it and they were all unable rightwiseness went down to earth among the high hills and in to the deep pit of hell▪ whether there was any man that might take this good and Innocent death/ but there was none founden clean of sin. no not the child of one dares birth. and so she went up to her sisters telling that men had forfetid & were unable/ and there was no ne that might do that go odd deed/ wherefore they were all full sorry. & heavy that they might not find. that one that they desired. than said peace. wete ye note well that the prophet 
N●● 〈◊〉 qui 〈…〉 bonum 〈◊〉 ●●● 〈◊〉 ●d ●num 〈…〉 〈◊〉 〈…〉 salu●●●● domic  that said/ there is none founden▪ that may do good. Afterward he put to more & saith. till it come to one: this one man may be he that gave the sentence foresaid of man's salvation wherefore pray we him that he will help & fulfil it in deed for to him speaketh the prophet in the psalm foresaid saying. lord thou shalt save man & beasts after thy great mercy. but than was a question among the sisters committed to reison. for 
Ca▪ i.  to termine which perione of three the father & son. & holy ghost one god should become man. and do this merciful deed. than said reason/ that for as mickle as the person of the father is properly 
R●cio In ca●nacio ni●●il●i dei  dreadful and mighty. the person of the son all wise & witty. And the person of the holy ghost most benign. & godly. the second person seineth most covenyent. as to the full accord of the foresaid sisters to the skilful remedy of man/ & to the most reasonable victory of the enemy. for as touching the first if the person of the rather should do this deed/ for his dread & might mercy & peace might somewhat have him suspect as not fully favourable to hem. and so on y● other side/ for the sovereign beingnite & goodness of the holy ghost. troth & right wiseness might dread of not full satisfaction. but to mickle mercy/ wherefore as a good mean even to both parties. the person of the son is most convenient to perform this deed thorough his sovereign wit & wisdom. ¶ Also it seemeth most skilful remedy to man for as much as he forfend by unwytte & folly that satisfaction be made for him. by sooth fast wisdom/ that is the son/ so that as he fell to death by the falls word of the fiend/ that he rise again to life by the true word of god. And as for most reasonable victory of the enemy it is skilful y● as he conqnerd man by wicked sleight & falls wisdom so he be overcome. & vanquished by good sleyghte & true wisdom. & when reason had said this verditeur the father said it was his will. that it should be so. the son yave 
Mia et veri ●a● obuia verunt sibi insciciam et Pax  his assent thereto/ & the holy ghost said. he would work there to also & than fellen down all the spirits of heaven. & sovereignly thanked the holy trinity. the four sisters forseid weren kissed & made accord. & so was fylfylled that the prophet david said. Mercy & soothfastness metten lovely to guider. rightwysnesse & peace haven kissed/ & thus was termined & ended the great counsel in heaven for the restoring of man and his salvation the which process shall be taken as in likeness and only as a manner of parable & devout imagination styringe man to love god sovereignly for his great mercy to man & his endless goodness. Also to honour and worship the blessed angels of heaven for her good will to man. and for his salvation having continual business and also to love virtues. and hate 
Ca ●●  sin that brought man to so great wretchedness: And thus mickle and this manner may be said and thought by devout contemplation of that was done above in heaven before 
●●●  the Incarnation of Jhesu/ now go we down to earth & think we how it stood with his blessed mother mary and what was her living here before the Incarnation on Jhesu that followeth after/ Of the manner of living of the blessed virgin Mary   

Capitulum secundum.  
AS it is written in the life of our lady saint Mary when she was three year old/ she was offered in the Temple of father and mother. & there she abode and dwelled in to the xiiii. year. And what she died. And how she lived there in that tyme. we may know by the rovelations made of her to a devout woman. which men trowen was saint Elizabeth in the which revelations is contained among other that our lady told to the same woman and said in this manner. when my father and my mother leften me in the temple. I purposed and 
Nota propo 〈…〉  set stably in my heart to have god in to my tader and oft scythes with great denotion I thought▪ what I might do pleasing to God/ so that he would vouchsafe to send me his grace. And herewith I was taught and learned the law of my lord God. In the which law of all the hests and dyddynges▪ principally I kept three in my heart ¶ The first is 
〈…〉  thou shalt love thy lord god with all thy heart: with all thy soul/ with all thy mind. and with all thy mights The second. thou shalt love thy neighbour as thy self. And 
Ca iii.  the thyrdde is thou shalt hate thine enemy/ these I kept truly in heart/ and anon I concyved and took all the virtues that been contained in 'em/ For there may no soul have virtue. but it love god with all the heart. for of this love cometh 
Nota odium inimicoru.  all plenty of grace/ And after it is comen/ it abideth not in the soul. but it runneth out as water. but it so be that he hate his enemies. that is to say vices and sins. wherefore he that will have grace & keep it/ it behoveth that he dispose and ordain his heart to love. and to hate as it is said. And so 
Nota or● cionem Marry  I will that thou do in manner as I did/ I rose up algate at midnight & went forth before the Altar of the. Temple & there with als great desire & will & affection as I could and might I asked grace of almighty god to keep though three hests and all other biddings of the law. And so standing 
Nota septem petitioner Marie  before the Altar I made seven petitions to god. the which been these. first I asked grace of god thorough the which I might fulfil the hest of love. that is to say for to love him with all my heart. The second I asked. that I might love my neighbour after his will & his liking/ & that he would make me to love all that he loveth/ The third that he would make me to hate & to eschew all thing that he hateth/ The fourth I asked meekness/ patience. begnignite & sweetness/ & all other virtues/ by the which I might be gracious & plesing to gods syghte.. The v/ petition I made to god/ that he would let me see the time/ in the which that blessed maiden should be borne that should conceive & bear gods son/ & that he would keep mine eyen that I might see her. mine ears that I might here her speak: my tongue that I might praise her/ my hands that I might serve her/ my feet that I might go to her service: & my knees with the which I might honour & worship gods son in her bar me/ In the vi: petition I asked grace to be obeissaunt to the commandynges of the bishop of the temple/ And in the seven: I prayed god to keep all the people to his service/ And when the foresaid Crystes servant had herd these words/ she said again/ A sweet lady were not ye full of grace and of all virtues/ And the blessed maiden marry answered. weal thou weal for certain/ that I held myself as guilty/ most abject and unworthy to the grace of god as thou. And more over trowest thou daughter that all the grace that I had. I had without travail. Nay not so. but I tell the & do the to weet that I had no grace gift. ne virtue of god without great travail continual prayer/ ardent desire proffunde devotion and with many tears & mickle affliction speaking thinking and doing alweye as I could & might. that was pleasing to God. that is to say out take the holy grace. thorough the which I was hallowed in my mothers womb. And furthermore our lady said weet thou well for certain that there cometh no grace in to man's soul but by prayer and bodily affliction. And after that we have yeven to god though things that we may though they been little & few. than cometh he in to the soul bringing with him so great & so hyhe yefts of grace: that it seemeth to the soul that she failed in herself. and loseth mind/ & thinketh not that ever she said or died any think pleasing to god & than she seemeth in her own sight more foul & more wretched than she was ever before. All this sentence is contained in the foresaid revelations/ Also saint Jerome writing of her life seith in this manner that y● blessed maiden marry ordained to herself this manner of rule in living. that fro the morn 
〈…〉  tide in to the tierce of the day. she gaf her all to prayers. & fro tierce in to that none she occupied her bodily with weving work. & eft fro none she went not fro prayers to the angel of god come & appeared to her of whose hand she took meet to the bodily sustenance. & so she ꝓfited algate better in the work & the love of god. & so it befell that she was founden in waking the first in the wisdom of god's law most cunning. In meekness most low/ In the song & the psalms of david most convenient and seemly/ In charity mnost gracious/ In cleanness most clean/ and in all manner virtue: most parfyghte She was sad and invariable so terforth that ds she profited alway better and better. so was there none that ever saw or heard her wroth/ All her speech was so full of grace that god was known by her tongue. She was continually dwelling in prayer and in the lore of god's law/ and algate be ly about her fellows. that none of hem should trespass or sin in any word. and that none should lawhe dyssolutely/ And also that none of hem should offend other thorough pride or any other wrong. and ever without faylling she blessed god/ And lest perchance by any greeting or praising she should be letted ●ro the loving of god. what time any man great her she answered again Deo gracias. that in 'tis say/ thanked be god. wherefore of her sprang first that what time holy men been greeted/ they lain again Deo gracias. as she said. She was fed of the meet that she took of the Angels hand/ And that meet that she took of the bishop of the Temple/ she gave to pour men/ Every day god's angel spoke with her. and als he should to his derworth sister. or mother. so he served/ and was obeissant to her/ Thus mickle saith saint Jherome of her life. ¶ furthermore in her xiiii. year that blessed maiden Mary was wedded to Joseph/ by revelation of god. And thenne went she home again in to nazareth as it is written by process in the story of her nativity/ But thus mickle at this time sufficeth to have in mind. and in contemplation of the things that befellen before the Incarnation the which who so will well think and have devoutly in mind/ and follow virtuously in deed. he shall find 'em full of ghostly fruit/ Now come we to speak of the incarnation of our lord Jhesu ¶ Of the incarnation of Jhesu and the feast of the Annuncyation. And of the greeting ave maria   

Capitulu● Circum▪  
when the plenty of time of grace was come/ in the which the high trinity ordained to save mankind/ that was dampened thorough the sin of Adam for the great charity that he had to mankind spyring him his great mercy/ and also the prayer and the instance of all the blessed spirits of heaven after that the blessed maiden Mary wedded to Joseph was gone home to Nazareth/ the father of heaven called to him the Archaūge● Gabriel/ and said to him in this manner. Go to our dear daughter 
〈…〉  mary/ the spouse of Joseph/ the which is most cheer to us of all creatures in earth and say to her. that my blessed son hath coveted her/ shape & her beauty and chosen her to his mother. And therefore pray her that she receive him gladly/ For by her I have ordained the heel and salvation of all mankind. And I will forget and foryeve the wrong that hath be done to me of him here before/ Now take heed and imagine of ghostly thing. as it were bodily/ & think in thine heart as thou were present in the sight of that blessed lord/ with how benign & glad semblance he speaketh these words. And on that other side how Gabriel with a liking face & glad cheer upon his knees kneeling and with dread reverently bowing receiveth this message of his lord And so anon Gabriel rising up glad and ●ocoūde took his flight fro the high heaven to earth/ And in a moment he was in a manes likeness before the virgin mary. that was in her prive chambre that time closed. and in her prayers or in her meditaconns'/ peradventure reading the prophecy of isaiah touching the incarnation/ And yet also swiftly as he flew 
bernard  his lord was come before. and there he fond all the holy Trimen or his messenger. For thou shalt understand. that this blessed Incarnation was the high work of all the holy trinity. though it so be/ that only the person of the son was Incarnate & become man. But now beware here that thou err not in imagination of god & of the holy trinity. supposing that these three persons/ the father. the son. and the holy ghost been as three earthly men/ that thou feast with thy bodyli eye which been three diverse substances each departed fro other so that none of hem is other/ Nay it is not so in this ghostly substunce of the holy trinity. For though three persons been one substance and one god. and yet is there none of these persons other: But yet may thou not understand by manes reason ne conceive with thy bodily wit: And therefore take here a general doctrine in this matter now. for algate what time thou hearest or thinkest of the trinity or of the godhead. or of ghostly creatures as Angels or souls/ the which thou mayst not see in her proper kind with thy bodily eye: ne feel with thy bodily wit study not to fer in that matter: occupy not thy wit therewith as thou wouldest understand it by bodily reason For it will not be while we be in this boisto● body living here in earth/ And therefore when thou hearest any such thing in believe that passeth thy kindly reason/ trow soothe fastly that it is sooth as holy church teacheth & go no ferther/ And so thou shalt believe in this matter of the incarnation that the second person in trinity Gods son of henene come in to the earth & took flesh and blood of the blessed virgin Mary and become very man/ & yet was he never departed fro the father or the holy ghost in his godhead but ever was dwelling still with hem one very god in heaven. But now for to go to our purpose of the Incarnation before said. take heed & have in mind as thou were present in the prive chā●er of our lady where the holy trinity is present with his angel gabriel. O lord what house is that. where such guests been. & such things been done. For though that the holy trinity is ever where by presence of his god heed. Nevertheless thou mayst think & understand that he is there in a more special manner by reason of his high work of the Incarnation/ Gabriel that entered in to Mary's chambre that was stoken fro men. but not fro angels as saint Bernard saith kneeling with reverence began his message in these words and said Heyle full of grace our lord is with thee/ blessed be thou in women or above all women. Marry than hearing this message & this new greeting/ that she never herd before was astonied and abashed. and nought answered. but thought what greeting this might be/ She was not abasshet or troublet by any vicious or sinful distourbling ne aghast of his presence/ for was wont to Angels presence & to the sight of 'em. but as the gospel saith she was astonied in his word/ that was a new greeting. For he was never wont before to great her in that manner. And for as much as in that greeting she saw herself commended & praised specially in three great things in that she was perfectly meek. she must needs be abashed in that hyhe greeting. For she was commended that she was ful of grace/ & that our lord was with her & that she was blessed above all women/ And for as much as the parfyghte meek may not here his praising/ without abasshement & shamefastness. Therefore she was abashed & astonied with an honest shamefastness. and also with dread for though she trowed well that the angel said sooth/ Nevertheless she dread his word. for as mickle as they that been perfectly meek have that propirte/ that they reward not her own virtues. but rather taken heed to their own defaults. where thorough they mown algate profit virtuously holding in 'em self a great virtue. little. and a little default great. And so as wise and were as shamefast and dreadful she held her peace & answered not/ Here mayst thou take ensample of Mary first. to love so lytary prayer and departing fro men. that thou mayst be worthy Angels presence. And furthermore lore of wisdom to here or thou speak. and for to keep silence and love little speech. For that is a full great and proutfytable virtue. For mary heard first the angel twice speak or she would answer one's again. And therefore it is an abominable thing and great repreef to a maiden or virgin to be a great jangler. & namely a religious. furthermore after the gospel the angel beholding her semblance and knowing the cause of her abasshement and dread. answered to her thought/ and spoke more homely calling her by name & said. dread thou not mary. and be thou not abashed/ or ashamed of the praising that I have great the with/ for so is the truth/ and not only thou art full of grace in thyself. but also thou hast founden special grace of god/ and recovered grace to all mankind/ 
Bernar●  For why Loo thou shalt conceive & bear a child. & thou shalt call his name Jhesus/ that betokeneth saviour/ for he shall save fro sin & damnation all his people. that truly hopen in him/ ¶ Here saith saint Bernard/ God grant that my lord Jhesus vouchsafe to number me among his people so that he save me fro my sins/ For soothly I dread that many 
Not●  shown hem as they were of his people/ the which he knoweth not/ ne hath not as his people/ And as I dread/ he may say to many that semen in his people more religious & more holy than other/ this people worshippeth me with lips but soothly her heart is full far fro me/ But wilt thou know where thou be of his people/ or wilt thou be of his people do● that our lord Jhesus bideth in the Gospel/ and the law & the prophets. and also that he biddeth by his mynystres and be 
Bernar●  buxom to his vykers that been in holy church thy sovereigns not only good and well living/ but also shrews and evil living/ And so learn of Jhesu to be meek in heart and buxom/ and than shalt that be of his blessed people. But here now furthermore what the angel speaketh in praising of this child Jhesus/ he shall be great/ not in temporal lordship and worldly dignity/ ●or that he shall forsake. but he shall be great god and man/ great prophet in miracles wyrching great doctor in sothfaitenes preaching & great conqueror in mightily the devil overcoming/ And so worthily he shall be cleped the son of all their highest lord god. the which shall ye●e him the seat of da●id his father. for he shall take mankind & be borne in flesh by desente of his aucestrye/ And he shall regne in the house of Jacob evermore. and of his kingdom shall be none end. This house of Jacob is ghostly holy church in the which Jhus shall reign in true souls first overcoming sins & the devil here in earth by grace: And after in heaven in bliss withouten end/ Here may thou say with saint Bernard 
〈…〉  desiring in the kingdom of Jhu: thus. come my lord Jesus. and put away all slanders of ●ynne fro thy ream that is my soul. so that thou may reign therein as the oweth to do/ For covetise cometh & challengeth his ream in me▪ presumption coveteth to be my lord. Pride would be my queen/ lechery saith I will regne. De traction envy wrath and gluttony striven which of hem shall pricipally regne in me. and I in as mickle as I wa●e ageynstonde hem/ But thou my lord Jhesu destroy 'em in thy virtue/ and take thou thy ream and thy kingdom in me. For I have no true king but thy my lord Jhesu. And when the angel had told these conditions/ and the worthiness of this blessed child the ●●s to that meek maiden marry that was chosen to his more/ Than she spoke first to the angel/ nought dreading of his words. ne of her conceiving ne knowledging ne forsaking the praisings before said of his greeting. but willing to be more certified plainly of that she dread most that was that she should not lose her maidenhead. asked of the angel the manner of her conceiving in these words/ how and of what manner shall this be done/ sith I know no man fleshly. And I have made a vow to keep me chaste to my lord god without fail. and I shall never deal with man fleshly. And than the angel answered and said to her. it shall be done by the wyrchynges of the holy ghost/ that shall lighten in to y● in a singular manner. & thorough his virtue that is alther hygest thou shalt conceive saving thy maidenhead. & therefore that holy thing that shall be borne of the shall be named gods son. & in comfort furthermore here of the angel said. Loo Elizabeth thy cousin that is old & was barren. hath conceived a child now six months apassed/ for there shall no thing be impossible to god Now take here good heed & have in mind how first all the holy trinity is there abiding a final answer & assent of his blessed virgin/ Marry taking heed and be holding lykyngly her shamefast semblance her sad manners 
Bernar●  & her wise words/ And furthermore how all the blessed spirits of heaven & all the rightwise living men in earth/ & all the choose souls that were that time in hell as Adam. Abraham david & all other desireden her assent. in the which stood the salvation of all mankind/ And also how the angel gabriel standing with reverence before his lady inclining/ and with mild semblance abideth the answer of his message/ And on that other side take heed/ how marry stant sadly with dread & meekness in great impeachment/ having no pride. ne vain glory/ For all the hyhe praising before said/ But though sovereign yefts of grace that she hath herd yeven to her that never were give to creature before all she aretid only to the grace of god/ learn thou than by ensample of her to be shamefast virtuously & meek. for withouten these two virtues maiden 
Bernar●  heed or virginity is but little worth. For as saint bernard saith/ virginity is a fair virtue. but meekness is mor necessary. For thou may be safe without the first. but without the other that is meekness thou may not. In so much that I dare hardly say that without meekness/ the virginity of mary had not be pleasing to god. For but Mary had be meek the holy ghost had not rested upon her saith saint Bernard At the last as the end of the gospel seith the mild maiden marry. when she had herd & wisely understand the Angels words by good advisement gave her assent in this manner as it is written in her revelations she kneeled down with sovereign devotion & holding up both her hands: and lifting up her eyen to heaven said these words: Loo here the handmaiden & the servant of my lord▪ be it done to me & fulfilled after thy word/ And so in these meek and low words of Mary. at the end thou hast ensample of great meekness as thou hadst in her silence at the beginning: loo she is chosen gods mother: and of the angel cleped full of grace. and she named 
〈…〉  her self his hand maiden. And no wonder. for as saint Bernard saith. meekness is ever wont to be fellow with the grace 
〈…〉  of god. But this meekness was not little. For as he saith. It is not mickle to praise meekness in abjection. but it is a great virtue & seldom seen meekness in worship. Also soon than as she give her answer. god's son entered in to her womb. & thorough working of the holy ghost was made man in very flesh & blood taken of her body. and not as other children conceived & borne by kind been shapen member after member. and after the soul shed in to the body. but anon at the first instance was full shapen in all membres/ and all hole man in body and soul/ but nevertheless full little in quantity. For after he we●ed more & more kindly as other children done. So that at the first he was full parfyghte God. & man als wise and as mighty as he is now/ And when this was done. Gabriel kneeling down with our lady/ and soon after with her rising up. took curtoisli/ his leave of her with a devout & low bowing to the earth. and so vanished away fro her with a swift flight. and took his weigh to heaven again telling & certyfyenge the holy court of heaven his message fulfilled. And that that was done in earth: and than was there a new joy and a new feste▪ and full mickle mirth and solemnity. Afterward our lady fulfilled & inflamed with the holy ghost & in the love of god more brenning than she was before. feeling that she had conceived. kneeled down. and thanked god of that great yefte meekly beseeching him and devoutly praying that he would send her grace and teach her so that all that were after to come and to be done about his blessed son that she might fulfil 'em & do 'em without default/ And thus mickle touching the Gospel and the process of the incarnation of Jhesu christ. ¶ Of the feast of the annunciation/ And of though things that befall that day.  
NOw take good heed & understand how worthy this feast & this solemnity is. And have therefore a ghostly mirth & make a special feast in thy soul thanking god inwardly. For such was never herd before. for this is the sonlempnite of all the holy trinity. the father/ & son and holy ghost. by whom this sovereign deed of incarnation was wrought and fulfilled/ as it is said before. This also is a special feast of our lady saint marry, the which as this day was choose of the father of henene in to his dear daughter & of the son in to his mild mother. and of the holy ghost in to his special spouse: this day is also is special solempnite of all the blessed spirits of heaven. for this day was bigone the restoring of her company and felanship that fell down by sin of lucifer. But sovereignly this day is a hyhe feast and a special solennyte of all mankind For this day was mankind sovereignly worshipped in that he was oned & knit to the godhead in christ without departing. And this day began the heel & the redemption of mankind: & the reconciling to the father of heaven. For in to this time god was wroth to mankind for the sin & the trespass of our fornfaders: But fro this time forth/ he may no longer be wroth seeing his dear son become man. And therefore is this day skilfully called the plenty of time to man/ And so this day oweth ever to be had in mind of man and woman. for this day was man made to the likeness & the image of god. & set in that Joyeful place of paradise: & for to have lived ever without death. & this day the first man Adam by the fruit of the tree forboden deformed in him that image of god/ & lost that Joyeful place & was dampened to death without ending/ But this day the second Adam Crist god & man reform this image in his Incarnation. & after by virtue of the blessed fruit of his body hanging on the Tree of the cross. restoring man to bliss & to life everlasting. Also this day the first woman Eve thorough pride assenting to the serpent the devil of hell was cause of manes damnation. And this day the blessed maiden marry thorough meekness trowing to the Angel gabriel was cause of manes sauacion. And. so this day man hath matter of great Joy & of great sorrow/ first of the great joy/ for the sovereign goodness worship & grace of god done to him. & also of great sorrow for his great sin & unkindness done to god ageynward/ And this mayst thou have thy contemplation of 
Ca iii  this day. & of this feast blessed of Cristes' Incarnation. and our ladies annunciation. And for as much as that blessed greeting of the Anngel gabriel/ wherewith we honouren & greten our lady every day is grounded in this Gospel. as thou hast heard before. Therefore I shall tell the somewhat more here of/ as me thinketh to stir thy devotion the more in saying of that greeting ave maria.  
AS I conceive this greeting in manner as holy church hath ordained it to be said/ hath five parties in the which may be understanden specially the five Joys of our lady And in though five Joys five virtues that she had in 'em sooveraynly above all earthly creatures. the which been/ meekness chastity. Feythe/ hope and charity/ In the first part of this greeting that stant in these two words/ Heile marry thou 
ave maria Annuncia ●io Humilitas  mayst understand the first Joys that she had in her annunciation of Jesus gracious conceiving of the which meekness was the ground as thou hast herd before: And as these words Hail mary been the first & the beginning of this greeting. so this feast was the beginning of the ground of all other. And as it was the beginning of mary's joy/ & all mankind. so is meekness the beginning & the ground of all virtues/ And therefore in these foresaid words Heyle Mary. y● mayst skilfully understand the first Joy that she had in her amnunciation of the conceiving of her blessed son Jhesu. & that specially thorough the 
Gracia plena Nativitas ●as●itas  virtue of meekness/ In the second party that stant in these words Full of grace/ may been. understand the second Joy that mary had in Jhesu nativity & her Joyeful bearing. In the which she had sovereignly the virtue of chastity & of cleanness. & therefore thenne was she specially full of grace in that that she clean maiden & mother bare without sorrow that never did woman/ but she all only/ In the third party that is in these words/ our 
Duns te●um  lord is with the may be understand the third joy that she had in her son Jesus glorious uprising/ specially by the virtue 
Resureccio Fides.  of steadfast faith & true believe/ For fro his death in to that time. he dwelled all only with her by steadfast believe that she had that all his apostles & disciples weren departed fro him by misbyleve and despair that he was god/ And therefore the faith of holy church though three days stood all only in her▪ so in that time it might specially be said to her/ Our lord is with the. that is to say by true faith & believe. & after at his uprising more specially by his bodily presence first to her appiecing was fulfilled/ Our lord is with the. In the foruth party that is in these words/ blessed be thou in women or else above all 
 women May be understand the fourth joy that she had in the sight of her son Jesus. mightily to heaven ascending: in the which sight the hope that she had in his godhead was fully strengthened. & comfirmed. saying that other women never died that was that part that he took of her in flesh & blood bodily thorough the might of the godhead born up to heaven. & so hoping without dread that she should followen after. well than might 
 it be said. that time & now may to her. blessed be thou soon raynly in women saying thy son Jhesu myȝtely ascending▪ In the fift part. that is blessed be the fruit of thy womb Jesus may been understand the last joy that she had in her blessed 
〈◊〉 〈◊〉  son Jhesu when he took her up with him to bliss. & there worshpfully crowned her queen of heaven everlasting/ than was her desire & love fulfilled/ when she was endlessly thorough plenty of charity knit to her blessed son Jhesu & he to her & so fed with the blessed fruit that she coveted no more▪ for she was there thorough filled of all goodness: bliss & Joy with outen end. And thus shortly in the five parties of this greeting ave maria may be understand the. v. Joys of blessed marrow with. v: virtues that she had sovereignly in 'em/ as I have now said/ the which greeting after the common understanding may be thus said in english Hail marry full of grace our lord is with the blessed be thou sovereignly in women/ and the fruit of thy womb Jhesus ever blessed ●e. And if the list in this greeting specify the five Joys with the five virtues before said. thou mayst say thus in short words/ Heyle Marry maiden meekest great of the angel gabriel in Jhesu gracious conceiving. Full of 
Nota or●●ionem  grace as mother chaste without sorrow or pain thy son Jhesu blessed bearing/ Our lord is and was with the by true faith at Jhesu Joyeful uprising/ blessed be thou sovereignly in women by lad hope saying thy son Jhesu to heaven mightily ascending And blessed by the fruit of thy womb Jhesus in everlasting bliss thorough perfit charity the queen of heaven gloriously crowning. Be thou our help in our need/ and succour at our last ending/ Amen sithen than the process of the blessed incarnation of Jhesu & the beginning & mind of the Joys of the blessed mother Mary/ and the ground of salvation of mankind is contained in this Gospel/ Missus est. as it is said. And as thou hast heard before with great devotion & ghostly desire owest thou and every Crysten creature here this gospel/ and worship therein Jhesu. that so became man for our sake and his blessed mother Mary/ To whose worship and profit of thy soul and mine this short treatise be written  
Amen.   

¶ How our lady went to Elyzabeth and meekly great her/ Capitulum quartum/  
 
AFter the process of the Incarnation of Jhesu before sayyd. the blessed Maiden marry having in mind the words of the angel. touching her cousin Elizabeth/ she purposed to visit her for to thank god with her/ and also to minister and to serve her. And so with her spouse Joseph she went fro nazareth to her house beside Jherusalem. that is the space of sixty mile & fourteen. or there about/ She tarried not & letted not for the long/ and diseasy weigh. but anon she went with haste/ For she would not long be seen in open among folk. And so she was not hevyed nor charged by the conceiving of her son/ as comynly been other women: For our 
〈…〉  lord Jhesus was not chargeable to his mother/ Now take heed how that blessed lady queen of heaven and of earth goth all one with her spouse. and that not upon an horse/ but on ●oote She leadeth not with her many knights and Barons. ne the great company of bower maidens and damoyseles/ but soothly there goth with her a well better company. and that is poverty meekness. and honest. shamefastues: they & the plenty of all virtues/ And the best of all that is our lord god is with her She hath a great and a worshipful company/ but not of the vanity & the pomp of the world. And what time she come and entered in to the house of zachary/ she great his wife Elyzabeth in this manner/ All heyle my dear sister Elyzabeth. And a none here with Elyzabeth glad and Joyful/ and lightened thorough the holy ghost rose up. and clipped her worthily & tendyrly crying for joy. and saying thus. blessed be thou among women. and blessed be the fruit of thy womb/ And wherefore or of what deeserte is this befallen me. that the mother of my lord should come to me. etc. ¶. And so forth in the words of the gospel. And so what time that our lady blessed Elyzabeth. Johan in his mothers womb was fulfilled with the holy ghost. and also his mother. & nought fuste the mother to fore the son. but the son fulfilled the mother thorough his desert in as mickle. as in him was more fully the grace 
●●. iiii  of the holy ghost. and first he felt & received grace for as he felt the coming & the presence of our lady/ so he felt the coming of our lord/ And therefore he within forth Joyed & she spoke and prophesied without forth/ Behold now & take heed. what and how mickle virtue is in the words of our lady in that. at one pronūcyng of hem is given the holy ghost For she was so fully replenished with him y● thorough her merits & desert the same holy ghost also filled other. Than to the words of Elyzabeth. Marry answered & said. My soul magnyfyed our lord. & my spirit is glad and reyoyced in god my saviour. and so forth saying & fulfilling that canticle 
Magnificat  of ghostly Joyenge & loving that is Magnificat. as it is contained in the gospel/ ¶ And when she had done/ they wenten to sit to guider/ And our lady of her sovereign me keen set her down in the lower place at Elyzabeths' feet/ but she anon rising up suffered not/ but took her up/ and so they sitten down together/ And thenne asked our lady of Elyzabeth the manner of her conceiving. And she again of the manner of her conceiving/ and so they tolden either to other gladly the great goodness of our lord. and loveden & worshyppeden god of either conception/ and so in thanking god & ghostly mirth they contynueden day & nights/ For our lady dwelled there the space of three months serving Elyzabeth 
Nota humilitatem marry  in all that she might. meekly: reverently & devoutly as a servant forgetting that she was gods mother/ & queen of all the world O lord what house was that/ what chamber/ & what bed in the which dwelleden to guider & resteden so worthy moders with so noble sons: that is to say Mary & Elyzabeth Jhesus & John/ and also with hem dwelling tho worshipful oldemen zachary & Joseph: This was a blessed company of men: and 
Nota bene  women & of children. In this foresaid process of the visitation of our lady we have ensample that it is leeful & oft speedful devout men and women to visit other for edification and ghostly recreation/ & namely the younger to the elder/ so that it be done in due time/ and other leeful means. and also that the yefts of grace may been certified to other for edification in time/ so it be not done for wain glory/ but to god's worship. Also if we take good intent to the words of Mary & Elyzabeth all they were in loving of 'em self. & to worshipping of god: & magnifyenge him in all his works: & telling his great mercy showed to mankind to stir man to the love & the worship of god. furthermore when the time of Elyzabeth was come she was lyghtned & bore her child. y which 
B. D. 〈…〉  in token of his great holiness our lady lift up first trow the ground. & after busily dight & treated as it longed to him. & the child hast understanding what she was set his eyen sadly upon her when she would take him to his mother. he turned his heed. & his face to her. as having in her all only his liking/ & she gladly played with him. & lovely clipped & kissed him. And here may we see the great worthiness of this child. For there was never none other before that had so worthy a berer/ After in the: viii. day as the law would the child was circumcised. & named John by miracle of god/ as the gospel telleth & the mouth & the tongue of the father zachary before closed for untrowing was then opened. & so he ꝓphecied saying. blessed 
〈…〉  be our lord god of Israel. for he hath visited thorough grace & made redemption of his people. & so forth as it is contained in the gospel/ And so in that house these two noble & worthy cantycles that is to say: Magnificat. & Bnndictꝰ were first spoken & made. And our lady standing that time within some corteyne for she would not be seen of 'em that weren comen to the circumcision of that child John. lystened busily & heard ententitly that cantycle/ Bnndictꝰ in the which was made mind of her blessed son Jhus. & all she kept in her heart/ as she that was most wise & full of grace. & atte last when all this was done/ she took her leave at Elyzabeth & zachary & blessed the child Johnn 
Nota pau●tatē 〈…〉  and so went home again to her own housin nazareth. Now here bithenke the and have in mind the great poverty of her in this going again to her own house. For there she shall neither find breed ne wine/ ne other necessaries & therewith she had neither possessions ne money/ And when she had all though three months dwelled with 'em that were plenteous and having. now she turneth again to her own poverty & bare house: where she behoveth to get her livelihood with her own hands and bodily travail. And hereof mickle ought we to have compassonn. and be stirred to the love of virtuous poverty by the ensample of her. blessed mote she ever be.  
Amen/   

¶ How Joseph thought to leave privily our lady saint Marry/ Capitulum v/ 
Ca v.   
WHat time that our lady & Joseph her spouse dwelleden to guider/ and her blessed son Jhesus day by day increased bodily in his mother womb. At the last Joseph saying her great with child. and beholding her not once. but oft scythes was sorry. and greatly dystourbled made her heavy cheer. & turned a weigh his eyen oft scythes fro her. And as in a 
●  perplexity thought what he might best do. For on that one side he saw her life so holy. and no token of sin in her. neither in countenance. ne in word. ne in deed. that he durst ne openly accuse her of avoultre. And on that other side he knew not how that she might conceive. but by man. wherefore he thought 
B  that he would privily leave her. soothly it may well be said of him that is written in the gospel to his praising: that is to say that he was a rightwise man. that showed well this deed of great virtue. For sithen comynly avoultry of the woman is to the man occasonn of the most shame: most sorrow. & as a manner of woodness. Nevertheless he virtuously tempered himself and would not accuse her/ ne avenge himself. but patiently suffering that seeming wrong & overcoming himself with pity. though/ that he would privily leave her/ This is an open ensample of reprove to ialouse men that been so suspicious that at the last countenance of lovely speech of her wives with other men have 'em suspect of avoultry/ Also it we here take good intent we may see both in Joseph & also in 
Nota de tribulacious pacinian susan 〈…〉 ● Nota humi ●●acem ma●●  Mary a fructuous doctrine: how that we shall patiently suffer tribulation/ And how that god suffereth his chosen souls to be diseased & tempted for her best & to her meed/ For weet we well/ our lady was not here without tribulation/ and great disease what time that she saw her husband so dystour bled/ and nevertheless she suffered & held her peace meekly & kept prive that great yefte of god/ and chose rather to behold as wicked vycious & unworthy. than she would make open the great sacrament of god/ and to speak & tell thing that might seem to her praising boost or iactaunce/ But here with she prayed of god that he would send remedy in this case & that he would as it were his will/ put away fro her husband this tribulation & this disease/ And so our lord that suffered & ordaineth all thing for the best to comfort of both send his angel/ the which appeared to Joseph in his sleep & said that he should not dread to take to him Mary his spouse/ but trustly & gladly dwell with her/ For that that she had conceived 
Nota  was not by man/ but by the wyrching of the holy ghost and so after tribulation cometh great joy/ and comfort/ In the same manner it should fall with us/ if we could well keep 
Nota de p 〈…〉  patience in time of adversity/ for our lord god after tempest sendeth soft & mercy weather. and it is no doubt that he suffereth no temptation fall to his choose/ but for her profit/ then after his revelation Joseph asked our lady of this wonderful conceiving/ and she gladly told him the order & the manner thereof. And so Joseph dwelled & stood joyful with his blessed spouse marry and with chaste & true love so fervently loved her that it may not be told/ and busily in all things took heed to her. and our lady ageynwarde trustily dwelled with him/ And so in her both poverty they liveden to guider with great ghostly mirth/ ¶ Here with our lord Jhesus 
Nota  also as recluse and closed in his mother womb. the space of ix months in manner of other children. patiently & benignly suffereth & a abideth the due time of birth. Lord god. how much owen we to have compassion that he would for our sake incline to so profound meekness. Mykel owen we to desire & love the virtue of meekness. & if we would have busily in mind 
Nata de humi●i●atem  how that high lord of so great majesty so mickle lowed himself/ should we never be lift up to vain pride and reputation of oure self/ For of this one benefice of so long reclusion for our sake. we may never do satisfaction worthily or recompensation to him/ But nevertheless know we this truly in heart and with all our affection deevoutly thank we him. specially we that been religious that he would take us 
Nota pro 〈…〉 sis & religiosis  fro other and graciously depart us fro the world. So that in this. though it little be somewhat we yield him. that is to say that we stand perseverantly in his service/ For sthely this all only is his benefice of grace and not our desert & that a great benefice & worshipful in that that we been not recluse to pain but to great sikerness/ For we be set as in a high & strong tour of religion/ unto the which the venomous a 
N  ●owes of this wicked world & the distourbling tempests of that bitter see may not attain or neyghe/ but in our default & folly/ But for as mickle as bodily enclosing is little worth or nought without ghostly enclosing in soul/ there fore thou y● art enclosed bodily in cell. or in cloister/ if thou wilt be with Jhesu virtuously enclosed in soul: first thou must with him anents thyself in thine own reputation & become a child thorough parfyghte meekness/ Also thou must keep & love silence/ not speaking but in time of need or edification/ and furthermore or thou be borne/ that is to say or thou show thyself outwardly by word either by opinion of perfection. thou must abide the time of. ix. months that is while y● art not perfectly grounded in virtues. and in knowing of god's law for the number of the x. commandments to keneth perfection of the law. & therefore that that is less tokeneth imperfection/ wherefore as the child that is borne before his kindly time is unable to tryve/ so who so will show him outward by word or by deed holy & perfit or the time that he be perfectly grown & shapen in virtues within forth he is unable to stand as a man in time of temptation by ghostly strength. and to profit of other. & of himself. wherefore closing & withdrawing to our power all our mind fro vanity and lusts of the world: busy we us to conform us in cleanness of heart to our lord Jhesu/ that for our sake would so closed in the womb of his blessed mother Marry/ Also to 
B  stir us to compassion and to suffer with Jhesu penance & disease in this world/ we should consider and have in mind that he was in continual affliction fro the first time of his conception in to the last time of his death. specially & principally for that he knew his father of heaven. whom he loved sovereignly/ so in unworship of sinful men & forsaken for man metry & misbelieve. & of that great compassion that he had to the souls made to his image so wretchidly. & for the most party dampened This was to him more pain. than his bodily passion & death. For why/ to put away mysbileve & destroy 
N  this damnation/ he suffered that death & that passion. And so should every true lover of Jhesu have compassion and be inwardly sorry/ not only for the misbelieve of Jews and saracenes and her damnation. but also and much more for the wicked living of untrue Cristen men/ In so much that should by to him more passion & ghostly disease when he knew or saw a soul perish thorough deadly sin/ than the loss of any worldly cattle/ or than his own bodily death▪ for y● will charity. And so in this foresaid process we have profitable doctrine & good ensample: first in our blessed lord Jhesu of penance suffering/ of perfit charity & true compassion/ Also in his mother marry of profound meekness: and patience in tribulation/ and in her husband Joseph of virtuous right 
Quare virgo Maria fuit despon sata Joseph  wisnesse against falls suspicion. And if we would wite why and whereto our lady was wedded to Joseph/ sithen he had not to do with her bodily/ but she was ever clean maiden Hereto answering been three skills/ first for she should have comfort & solace of man to her bodily service/ and witness of her clean chastity/ The second is that the marvelous birth of God's son should be healed: and privy fro the devil/ And the third. that she should not been defamed of avoultrye. and so as worthy the death▪ after the law. be stoned of the Jews And thus endeth the first part of this book that stant in contemplation for the moneday and for the time of the Aduent. into the nativity of our lord Jhesu. whose name with his mother Mary be ever blessed wythouten end  
Amen.   

¶ Of the nativity of our lord Jhesu. Capitulum Sextum/  
 
WHat time that ix. months fro the conception of the blessed Jhesu drewen to an end Cezar August the emperor of Rome send▪ out a maundemente or an hest/ that all the world subject to him should be described. so that he might know the number of regions. of cities. And of the heeds longing to him that weren subject to the emperor of Rome And herefor he ordained & bade that all men where so ever they dwelleden should go to the city of her first birth & proper lineage. whereof Joseph that was of the lineage of David whose city was Bethelehem/ took with him his blessed spouse marry that was that time great with child. and went fro nazareth unto that city Bethlehem there to be numbered among other as subject to the Emperor. And so leading with him an ox & an Ass they wenten all that long weigh to guider as pour folk having no more worldly good. but though two beasts. And what time they camen to Bethlehem. for the great multitude that was therein that same time for the same cause they might get no lodging: but in a common place between two houses that were hyled above men for to stand therefore the rain. and was cleped a dyversory. They were needed to rest in & a bide all that tyme. In the which place Joseph that was a carpenter made 'em a closer & a cratch for her beasts/ Now take here good heed/ and have inwardly compassion of that blessed lady and maiden Mary. how she so young & of so tendyr age that is to say of xv. year and great with child as nigh the birth travailing that long weigh of rl. mile/ and x. or more in so great poverty. And yet when she came to the city foresaid there she should rest & asked her barow in diverse places shamefully among uncouth folk all they werned them and let 'em go. And so for need at last they took as for herburgh that common place afore said▪ But now furthermore for to speak of the blessed birth of Jhesu. And of that clean & holy deliverance of his dear mother Mary as it is written in party by revelation of our lady. made hereof to a devout man/ when time of that blessed birth was come. that is to say the sunday at midnight gods son of heaven as he was conceived in his mothers womb by ● holy ghost without seed of man so going out of the womb/ without travail or sorrow/ suddenly was up on hyhe at his mother feet/ & anon she devoutly inclining with sovereign joy took him in her arms/ and sweetly clipping and kissing laid him in her barm. & with a full pap as she was taught of the holy ghost wash him all about with her sweet milk. and so wrapped him in the kerchyef of her heed. and layed him in the cratch. and anon the ox & the ass kneeling down leyden down their mouths on the cratch/ breathing at her noses upon the child that they known by reason that in that cold time the child so simple hiled had need to be warmed in that manner/ And than his mother kneeling down worshipped & loved god inwardly▪ thanking & saying in this manner/ Lord God holy father of heaven/ I thank the with almy might that thou hast give me thy deer son/ and I honour the almighty god gods son/ & mine/ Joseph also honouring & worshipping the child god and man. took the saddle of the ass and made thereof a quyschyn our lady to site on & a suppoylle to lean to/ and so that the lady of all the world in that simple array beside the cratch having her mild mode and her lovely eyen with her inward affection upon her dear worth sweet child. But in this power & simple worldly array what ghostly richesse and inward comfort & Joy she had/ may no tongue tell/ wherefore if ye will feel the true Joy & comfort of Jhesu. we must with him and▪ with his mother love poverty/ meekness and bodily penance/ as he 
Primum de pauper ●ate  gaf us ensample of all these here in this birth/ and first coming in to this world. For of the first that is poverty/ saint Bernard in a sermon of the nativity of our lord telling how she was borne to comfort of mankind seith in this manner. Gods son comforteth his people/ wilt thou know his people. that is of whom speaketh David in the Sauter and seith/ Lord to the is bilefte the power people/ And he himself saith in the Gospel/ woe to you Rich men that haven your comfort here. How should he comfort 'em that haven here 
Nota bent  her own comfort. wherefore Crystes Innocence & childhood. comforteth not Janglers & great speakers. Crystes weeping & tears comforteth not dysolute laughers. His simple clothing comforteth not hem that gone in proud clothing/ & his trable & rack/ comforteth not hem that loven first setes and worldly worships. And also the Angels in Cristes' nativity appiering to the waking shepherd's. comforten none other/ but pour traveyllers. and to 'em tellen they the Joy of new light/ & not to the Rich men that haven her Joy & comfort here. Also as to the second we may see at this birth both in Criste and in his mother perfit meekness. For they were not 
S 〈…〉  squeymous of the stable ne of the beasts. ne of hay & other such abject simpleness. But this virtue of meekness both 
〈…〉  our lord & our lady kepten perfectly in all their deeds & commended it sovereignly to us. wherefore be we about with all our might to get this virtue knowing that without it. is no salvation. For there is no work or deed of us that may please god with pride/ Also as to the third we may see in hem both. and namely in the child Jhesu/ not a little bodily penance. Of the which saint bernard saith thus. Gods son 
T 〈…〉 Carpets lie 〈…〉 Bernard see 〈◊〉. 〈…〉  when he would be borne that had in his own free will to cheese what time he would take thereto/ he cheese that time that was most noious & hard/ as the cold winter. namely to a young child & a pour woman's son/ that scarscely had clothes to wrap him in & a rack as for a cradle to leye him in/ & yet though there was so mickle need/ I find no mind of furrys or pilches. And sithen christ that is no begyler chase that is most hard to flesh. soothly that is best most profitable & rather to be chosen and who so teacheth or biddeth other he is as a falls deceiver to be fled & forsaken/ All this saith saint▪ Bernard. and thus much of these virtues at this time. Go we now ferthermor to speak of the foresaid blessed nativity of Cryst. what time that our lord was so borne the great company of Angels that there were honouring & worshipping her lord god/ went anon to the shepherd's that were there beside about a mile fro Bethleem telling 'em the▪ birth of her saviour/ and also the place thereof by one of them appiering wtyh great light/ peradventure Gabriel that was special messenger of this work/ And therewith all that multitude of Angels token up that new Joyeful song saying as the gospel telleth in these words. joy without end above in alther hyhest heaven to God. and in earth peace to all men that been of good will. And so with that Joyeful song & my kel mirth they wenten up in to heaven telling their other ●e laws these new Joyeful tidings of their lords blessed birth. whereof all the Court of heaven Joyeful & glad more than tongue can tell: or heart think. making a solemn feast and devoutly thanking the father almighty god▪ as we may devoutly think & imagine comen all after by order to see that lovely face of gods son their lord with great reverence worshipping him & his blessed mother/ Here to according speaketh the apostle saint Paul in his pistle Ad Hebreos saying that when the father of heaven brought his first gotten son in to this world. he bad that all the Angels of God should worship him. Also the herdsmen after the Angels weren passed fro them camen & worshyppiden this child. telling openly what they herden of the Angels & his dear mother. as she that was sovereignly wise & witty took good heed of all that was done &. kept privily in her heart all the words that were spoken of her blessed son. Thus mickle and in this manner we may have in contemplation touching the process of the blessed nativity of our lord Jhesus. And furthermore touching the solempuyte of this feste. and this high day we should have in mind that this day is borne the king of bliss and the son of almighty god. lord of all lords and maker and governor of all the world/ whose name is cleped specially prince of peace. for by him was made that great & endless peace. that is told before the incarnation. wherefore this day the Angels sungen that Joyeful song Gloria in excel sis deo. as it is said before this day. as holy church singeth in the mass after the prophecy of isaiah. A child is borne to us that is like to us in his manhood/ and a son is yeven to us that is even to the father of heaven in his godhead. Also this day the son of rightwiseness that was first under cloud spread openly his beams of mercy. & the light of his grace in all the world. And so this day was seen that blessed new sight that never ere was seen in earth. that is to say god almighty in man's likeness. This day also befell though two kinds that passen all kind & all men's wit. the which may all only be conceived thorough true believe. that is to say that god is borne & a maiden without sorrow or blemishing of her maidenhead hath borne a child. wherefore this day had she that second sovereign Joy in feeling done in deed. that she gave faith to. spoken before & behyght of the angel of her conceiving: & so to all mankind this day is of great Joy & a great fest/ both of god almighty & of his blessed mother marry as it is said before in the feast of the incarnation for all the skills that there were said began & here more plainly fulfilled Join: that to this & than it will show plainly/ In token also and in witness of this wonderful birth against kind at Rome that day out of a tavern sprang a well of oil/ & in the same city an image of gold with a Temple that was cleped that ever lasting Temple of peace for as mickle as it was prophesied that should never fall down till a maiden bore a son: this day fell down both to guider anon as Criste was borne/ In the which place is now made a church in the worship of our lady saint Mary/ whose name with her blessed son our lord Jhesus blessed be now and ever withouten end  
Amen   

¶ Of the circuncisytion of our lord. Captlin Septimun▪  
IN the eight day that the child was borne. he was circumcised 
Ca seven.  after the bidding of the law. And so in this day two great things were down that we owen to have devoutly in mind. the first is that the blessed name Jhesus that ever was without beginning yeven to him of the father of heaven. and also of the angel cleped and told or he were conceived/ This day was openly declared & named. And he there with specially cleped Jhesus that is as mickle to say as savy our/ and this name reasonably is above all names/ For as the Apostle Peter saith. there is none other name under heaven in the which we owen to be saved/ Of the which name and great worthiness and virtue thereof saint Bernard speaketh devoutly by process that shall be said after/ The second thing 
Bernard supper can.  that was done this, day worthy to be had in mind is. that this day our lord Jhesus began to shed his precious blood for our sake. he began by time to suffer for us/ & he that died never sin/ began this day to bear pain in his sweet & tender body for our sin/ Mykel ought we to weep & have compassiou with him/ For he wept this day full sore/ and so in the se great festes and solemnities we should make mickle myr thee/ & be Joyeful for our heel. and also have inward compassonn & sorrow for the pains & anguishes that he suffered for us For as it is said before this day he shed his blood when that after the right of the law his tendyr flesh was cut with a sharp stonen knife/ and so the young child Jhesus our savy our kindly wept for the sorrow that he felt there through in his flesh. For without doubt he had very flesh/ & kindly suffrable as have other children/ should not we thenne have compassion of him/ yes soothly/ & also of his dear mother. For well may we weet that when she saw her lovely child weep she might not withhold weeping. & than may we imagine. and think how that little babe in his mothers barm seeing her weep put his hand to her face as he would not that she should weep. And she ageynward inwardly stirred & having compassion of the sorrow and the weeping of her dear son. with kissing & speaking comforted him. as she might. For she understood well by the Inspiration of the holy ghost that was in her the will of her son. though he spoke not to her. & there for she said. dear son if thou wilt that I cease of weeping cease thou also of weeping. For I may not but I weep what time that I see the weep: and so thorough the compassion of the mother. the. child ceased of sobbing & weeping: And thenne his mother wiping his face & kysing him & putting the pape in his mouth. comforted him in all the manners that she might. 
Cause 〈…〉.  And so she died as oft as he wept. For as we may suppose. he wept oft scythes. as other children down to show the wrechidnesse of mankind that he verily took. & also he hid him fro the devil that he should not know him: as for god. And thus moche sufficeth to be said at this time of the circumcision of our lord Jhesu. But now in time of grace ceaceth this circumcision of the old law. & we have in that stead baptism ordained by Cryst. that is the sacrament of more grace & less pain/ But for that bodily circmcision we shall have ghostly circumcision/ that is kutting away all superflue things fro us that disposen to sin/ and holding with us as in affection only that is needful to virtuous living/ For he that is truly pour. is virtuously circumcised/ the which circumcision the Apostle teacheth in these words. when he saith that we havyge meet and drink. and cloth we should hold us paid. This also ghostly circumcision needeth to be in all our bodily wits/ as in seeing. hearing. touching and other that is to say that we in all these eschew superfluity & keep scarcite. & namely in speaking. For mickle speech without fruit is a great vice & displeysing to god and good men/ & a token of an unstable and a dissolute heart. as again ward. silence is a great virtue/ and for great cause of goodness ordained in religion/ of the which virtue diverse clerks speaken. that 
Ca▪ seven.  we shall pass over at this time/ and thus endeth this chapiter Of the epiphany that is open showing of our lord.   

Ca viii  
first touching this solemn day and worthy fest we shall understand that there is none feast that hath so much diverse service in holy church as longing thereto/ as this feast hath/ not for it is more worthy than other but for many great things befell and were done this day. specially touching the state of holy church/ As first understanding that holy church here in earth stant in two manner of people/ that one is of them that comen of the Jews that hadden moyses law and weren circumcised. that other is of the remanant that weren not circumcised and weren 
Primum factum  cleped gentiles/ This day that is to say the xiii: day fro the nativity accounting that same day. the blessed child Jhesus showed him as god & man specially to the kings that weren of the gentiles/ ¶ And in her person holy church now christened is principally gathered of the multitude of gentiles. was thus received of▪ our lord God to true believe.  
For the day of his nativity he appeared & showed him specially to the Jews in the person of herdsmen. the which Jew's for the most party received not god's word. and by leave/ but this day he showed him to the gentiles. of whom we comen that been now his chosen church/ wherefore this feast is specially & properly the feast of holy church of true christen men/ The second thing that was done this day touching 
S●●m factum  holy church is that she was this day ghostly wedded to christ & truli knit to him by the baptism that he took this day xx. & ix. year complete. For in the baptism b● souls wedded to christ & the congregation of christian souls is cleped holy church that baptism is wesshen & maade clean of thefylthe of sin and clothed new in virtues ¶. The third is that same▪ 
〈…〉  day xii. month that is to say a year after the baptism of christ he wrought that first miracle at the bridal turning water in to wine. by the which is understand also the ghostly bridal of holy church. The fourth thing that befell that day 
〈…〉  is as Bede saith that in the same day a year after our lord Jhs wrought that great miracle. feeding the great multitude of people with a few loves/ & a few fishes. but the first three been rehearsed this day in holy church. & not the fourth. Loo how worshipful this day is the which god cheese specially to worship 
〈…〉  there in so many great & wonderful things▪  
wherefore holy church considering▪ so many great benefices done to her this day of her ghostly spouse Jhu Crist. by weigh of due kindness maketh great mirth & solemnity in this day. But for as much as principal & most special the solemnity of this day standeth in the mind of the first that is the worshipping of the kings. & her offering to Jhesu. Therefore speak we furthermore of the cotemplation hereof. leaving the remenaut at this time And so imagine we and set we our mind & our thought as we were present in the place where this was done at bethlehem beholding how these three kings comen with great multitude & a worshipful company of lords & other servants. & so by token of the star first leading and after resting upon that place that the child Jhesus was in there they lighted done of dromedaries that they roden up on/ before that simple house & manner of stable/ in the which our lord Jhs was born. And our lady thenne hearing great noise & stering of people. anon took her sweet child in to her bar me. And they coming in to that house. as soon as they saw the child the● kneeled down & reverently & devoutly honoured him as king and worshipped him as god. Lord god. how great & how sad was her faith & believe: that such a little child so simple clothed founden with so pour a mother in so abject▪ a place without company without main. & without all worldly array should be very god & king. & lord of all the world/ And nevertheless they believed soothfastly both two: this was a great goodness of our lord god ordaining such forleders & such begyners of our believe. & so it behoveth to be/ furthermore touching the process we may think how the kings after the first honouring of the child speaken with his mother reverently the conditions of him/ in what manner he was conceived & borne & so of other that they desireden to know. and our lady meekly ansuering told them of all as it needed. & they giving full credence & believe to all that she said▪ and for as mickle as they were clerks & men of the great wisdom/ therefore we may supuose that they couden the language of Hebrew and spaken in that tongue that was the mothers tongue of our lady and all Jews. Now take we here good intent to the manner of speaking in both parties/ first how reverently & how curtoysely they speaken & asken their questions/ & on that other side how our lady with a manner of honest shame fastness holding down it eyen toward th'earth speaketh & answerthe sadly & shortly to her askynges. for she hath no liking speak much or to be seen. nevertheless our lord gave her strength & special comfort to speak more homely to them by cause that they representeden 
●o●a  holy church that was then to come of the gentiles as it is said before/ Behold also the child Jhesus how he speaketh not but stant with a manner of sad semblant & glad cheer: & as he understood 'em lovely looking upon 'em. & they have great liking in the sight of him/ not only ghostly in soul of his godhead as illumined & taught of him/ but also in his bodily sight withinforth. for as david witnesseth he was fair & lovely in body before all men's sons▪ & so when they were greatly comforted by him they made her offering to him in this manner as we may suppose. they opened her Coffers with her treasure & spreading a tapet or a cloth before the child's feet our lord Jhu▪ they leyden thereupon. & offered eachone of them gold enncense▪ & myrrh. & that in great quantity. namely of gold. for else as for a little offering it had not needed 'em for to have opened her treasure as the gospel seith/ but her amonerers or her tresourers might liȝtly have had it in hand & taken it hem. but therefore the yefts & the quantity were great by reason as it is said And when they hadden thus offered & leid their yefts before him thenne reverently & dovoutly falling down they kysseden his feet. & thenne peradventure the child full of wisdom for to comfort 'em more & strength them in his love gave them his hand to kiss. & after blessed them there with. & so they reverently inclining & also taking her leave at his mother & Joseph with great joy & ghostly mirth as the gospel saith turned again in to her own country by another way. what that these three yefts offered of the kings betoken ghostly & many other things that the gospel more over telleth as it is exponed by holy doctors is sufficiently & fully wreton in other places. wherefore we passen over all that here. But what hope ye was done with that gold of so great price whether our lady reserved it and put it in treasure or else bought therewith land & rents: Nay god forbid. for she that was a perfect lover of poverty took no heed of no worldly 
●onde 〈…〉  goods; but what she loving poverty and understanding her blessed sons will▪ not only thorough his inspiration teaching her in soul within forth. but also by sing showing his will without forth that he loved not such 
Ca viii.  riches/ peradventure torning away oft scythes his face fro that gold or spitting thereupon. within a few days. ● short time she gaf it all to poor men. For the keeping thereof that little time was to her but a great burden. and heavy charge/ and that seemeth well/ for she made her so bare of money/ that when she should go to the Temple for to be purified she had not wherewith to buy a lamb for to offer for her son But only bought turtules or doves of little price. that was the offering of poor folk after the law/ And so we may reasonably believe that the offering of the kings was great & rich. and that our lady loving poverty & full of charity gave it in haste to poor men/ as it is said. So that here is showed 
Nota de pe●te●●a humilitate  a great precony & worthy ensample of poverty/ Also if we here take good heed/ we may see open ensample of parfyght meekness. for there been many that held 'em self low & abject in her own heart & been not elevate by pride as in their own sight/ but nevertheless they would not be held such in other means sight ne may not suffer to be despised or scorned of other/ And also they would not that their unworthiness/ and their defaults were known of other. least they were despised & repre●ed of them: But thus died not this day that child Jhs lord above all other/ for he would that his lownesses & abjection were known & seen to his & to other/ & that not to simple & few but to great & many/ that is to say to kings & lords. & their main many & feel/ And also that is more to wonder in such case & time/ in the which by reason it was mickle to dread/ that is to say. least they coming fro so far & finding him that they soughten king of Jews/ And whom they troweden almighty god ligging in so simple array: & so great abjection/ by that simple sight supposing them deceived 
Nota  & holden themself as fools sholden go away without devocion and believe. ¶ But not for thy the master of meekness and lover of simpleness left not to fulfil the perfection thereof giving to us ensample that we should not go fro the ground of true meekness. by colour of any semelynes profit or good. but that we should learn to will for to appiere and be seen simple & abject in the sight of other/ that virtue of perfit meekness he grant us through his grace that so would meek him for our sake our blessed lord Jhesus  
Amen/  
DE mora dni apud presepe continetur in proximo capitulo excepta meditacione de ministerio suo & solicitudine circa puerum Jhesum de quibus poterit quis feliciter meditari   

¶ Of the puryfycation of our lady saint mary. Capitulum Nonum.  
AFter the time the kings had performed her offering & were gone home again in to their own Country as it is said/ yet stood that worthy lady of all the world in that simple herburgh with her blessed son Jhesu and her husband that holy old man Joseph at the rack patiently abiding unto the xl. day ordained by the law purification as she were another woman of the people defouled thorough sin. and as the child Jhs were a poor man & not god ●edy to keep the observance of the law. But why hope we that they dieden thus. soothly for ensample to us showing the true way of obedience. And for they would no singular prerogative. they kepten the common law as other died. but thus done not many that lyven in common congregation. the which desire to have special prerogatives: and thereby will be seen more worshipful than other & singular above other. but this suffereth not true meekness. when the xl. days were comen of her purification after the law/ thenne went our lady with her son Jhesus & Joseph. and took the way fro Bethlehem in to Jhe rusalem that is about/ v. or vi. mile there to present the child and offer him to god in the Temple after that it is written in the law of god. Now let us here go with 'em by devout contemplation. & help we to bear that blessed byrthen. the child Jhesus in our soul by devotion. and take we inwardly 
Contemplacio  good intent to all that been here said and done. For they been full devout In this manner then they hearing & bringing the child Jhesus into Jherusalem & the lord of the temple in to the Temple of god. at the entry thereof they boughten two turteles or else two dove birds to offer for him as the manner was for pooer folk. And therefore the gospel speaketh not of a lamb that was the common offering of rich men. in token that they weren with the poorest folk. And here with that right wise man simeon lad in spirit by the holy ghost came in to the temple to see that he had long time desired cryst gods sone after the behest & answer of the holy ghost and anon as he came and had the sight of him knowing him by spirit of ꝓphecye he kneeled down & devoutly honoured and worsipped him as he was in his moders arms borne. and the child blessed him and looking upon his mother bowed toward him in token that he would go with him & so the mod understanding the child's will. & thereof wondryng took him to simeon. and he with great joy and reverence clipping him in his arms/ rose up blessing god: & saying with glad spirit: Lord I thank the for now thou letest thy servant after thy word in peace/ For why I have seen with mine eyen thy blessed son our saviour/ And after ward he prophesied of his passion and of the sorrow there: of/ that should as a sword pierce & wound the moders heart herewith also that worthy widow Anne the prophetess came to them in to the temple/ & worshipping the child she prophesied of 'em also/ and spoke of redemption that was to come by him to mankind/ And the mother wondering of all these words kept them by good intent privily in her heart And then the child Jhesus stretching his arms to ward his mother was betaken her again/ Afterward they yeden in manner of procession toward the altar with the child the● which processonn is presented this day in all holy church with light brenning to gods worship/ And thenne they went in this manner. first/ to two worshipful old men Joseph & simeon gone before Joyeful either holding other by the hands And with great mirth singing & saying. Lord god we have received this day thy great mercy in mids of thy temple. And therefore after thy great name. so by thy loving and thy worship in to the farthest end of all the world. After them followed the blessed mother & maiden marry bearing the king 
S 〈…〉  of heaven Jhs: and with her on that one side goth that worshpful widow Anne with great reverence and unspeakable Joy. loving and praising god. This is a solemn & worshipful procession of so few persons. but great things be tokening. and representing: For there been or all states of mankind some that is to say of men and women old & young maidens and widows: furthermore when they were come to the altar of the temple. the mother with reverence kneeling down offered her sweet son to the father of heaven. saying in this manner. Taketh now hyhest father your deer son whom I offer here to you after the bidding of your law: For he is first borne of his mother. But god father I beseech you that ye give him to me again ¶ And thenne she rising up lift 
Nota abl● non● Jhes●●  him on the altar. O lord god what offering is this soothly there was never none sithen such another fro the beginning of the world ne shall never after in to the end. Now take we here good heed how the child Jhesus sit upon the altar as it were another child of the common people & with that lovely face and sad cheer he looketh and beholdeth upon his dear mother & other that there were present patiently & meekly a biding what they would do with him and therewith were brought the presties of th' Temple and the child lord of all the world was bought again as a servant for v. pens that weren cleped sycles a manner of money after the law as other. and when Joseph had paid that money for him the mother. our lady took again with full glad will her blessed son: and after she took the foresaid birds of Jhoseph. & kneeling down & lifting up devoutly her eyen in to heaven/ holding them in her hands offered them saying thus. almighty & merciful father of heaven underfong ye this little gift & offering and the first gift that your little child this day presenteth to your h●he majesty of his simple poverty. And there with the child thesus putting his hands to the birds & lifting his eyen up to heaven spoke not but showeth countenance of his offering with the mother: and so they leyden them upon the Altar Now here taking heed what they been that thus offren that is to say the mother and the son. Trow we whether that of fring though it were little might be forsake. Nay god forbid▪ But we shall fully trow that this was by Angels presented up in to the. Court of heaven/ And thereof father of heaven full gladly accepted. so that the blessed company of heaven there thorough was rejoiced and gladded After this was done & so the law fully kept as it is said in all that that longed to the child from his birth in to this time our lady with her blessed son and her spouse Joseph took the way fro that city of Jerusalem homeward in to nazareth. But by the way she visited her cousin/ Elyzabeth desiring also to see her son that she loved specially. And what time they metten to guider 
●ō 〈◊〉 ●isi None ●●●cibeth e● li●ahāni● Jo  they maden great joy. and namely Elyzabeth: when she saw that blessed sight of the child by virtue of whom in her first conception Jo●n in her womb rejoiced & she also replenished with the holy ghost/ Also the children Jhesus/ & Jo●n when they were brought together/ they kysyden other lovely/ with laughing cheer and making moche mirth to guider. But Johan as understanding his lord▪ had him alway in countenance as with reverence to her/ And what time they had rested them there certain days. our lady with her child and Joseph wenten forth in their way toward Nazareth. as to her home and rest/ But yet befall no rest to them/ as it shall show after/ Now if we take good intent to the foresaid process/ and how long time they have lain out of their own house in so great poverty and simpleness. by reason we should be stirred to compassonn/ and to lerens by ensample of them meekness/ poverty and buxomness/ that were openly showed in her simple dwelling. in her power offering and in the law keeping. And furthermore as worldly men maken bodily mirth in this time fro the nativity in to 
No●●●e 〈◊〉 〈◊〉 domini 〈◊〉 〈…〉 otam 〈◊〉 〈◊〉  the feast of purification that is called candelmasse. so should each devonte soul in this time specially with devotion and ghostly mirth in soul worship and honour that blessed child Jhesus and his mother Marry/ visiting hem by contemplation. and some devout prayer atte lest ones on the day as they seen in spirit our lady with her child ligging at the rack having therewith in mind the meekness/ the poverty and the buxomness of hem as it it is said/ and loving hem and keeping hem virtuously in deed  
Amen   
And thus endeth the first part of this book in contemplation for the monedaye.   


¶ Of the fleeing of our lord Jhesu in to Egypte. Capitulum Decimum.  
When our lady and her child Jhesus were toward Nazareth as it is said before/ not knowing yet the privy council of god hereof that Herod the king purposed to slay the child Jhesus/ the angel of god a piered to Joseph in his sleep/ bidding that he should flee in to Epypte with the child & his mother/ For Herod would seche the child to slay him. And anon Joseph waking of his sleep cleped our lady. and told her these hard tidings/ and she in haste took up her dear son and began to go. For she was full ●ore aghast of this word/ and she would not as she might be seen neclygent in the keeping of him/ wherefore anon in that night they token the weigh toward Egypte/ and so fled that great lord the pursuit of his servant. ye more properly the devils servant travailing with him his young & tendyr mother/ and that old man Jhseph by a noyous weigh and hard and diverse that was not inhabited. and also a weigh that is long that is to say after the common saying the space of xii: or xv/ days Journey of a common courier. peradventure to them it was travail of two months or more and that weigh as it is said was by that desert in the which the children of Israel lad out of Egypte dwell leden xl. year Lord how died they there of her livelihood. or where rested they and were herberowed in the nights/ For in that way found they full seldom any house/ Here ought we to have inwardly compassion of 'em/ & not be loath or think travellous to do penance for ourself/ sithen other took so great and so oft travail for us/ namely they that were so noble and so worthy/ Also in this process if we take good heed we may see many good ensamples and notable doctrines to us/ first if we take good heed how our lord Jhesus took 
Qua●no● nobili● Primum Paciencia inter prospera et a● pera  in his own person sometime prosperity and wealth/ & sometime adversity & woe/ we should not be stirred to Inpacience what time that it befall to us in the same manner/ but in time of temptation and discomfort/ abide with patience the time of prosperity & of comfort/ and so ageynwarde on that other side/ And if thou wilt see ensample hereof in Jhesu/ Loo first in his birth he was magnified of the herdsmen/ as god and honoured and worshipped of them as god/ & with great joy/ And soon after he was circumcised as a sinful simple man with sorrow/ ¶ After the kings coming to him worshipped him sovereignly both in their persons & great yefts. and yet dwelled he still in that stable among beasts in poverty weeping as another child of a simple man. After he was presented in the Temple with joy & great things were prophesied of him as of god almighty. and now he is boden of the angel to flee fro Herode in to Egypte. as he were a pour man without might: And so furthermore in all his life prosperity and adversity meddled to guider. to ensample and teaching of us. For he sent us diverse comforts to lift up our hope that we fall not by despair/ and therewith he sent us tribulations & discomfortes to keep us in meekness that thereby knowing our own wretchedness we stand algate in his dread▪ The second lesson that we may learn in this process is touching the benefices and the special comforts 
〈◊〉 〈◊〉 〈◊〉  of god. that he that feeleth them specially be not there by elevate in his own sight. as holding him more worthy than other that have them nought.. And also he that feeleth not suc● special yefts or comforts. be not therefore cast down by sorrow or envy to him that hath 'em. For as we see here the Angels appiering & speaking of the child. weren to Joseph▪ and not to our lady/ And nevertheless yet was he less in merit mickle more unworthy than she: Also here we may learn that he that feeleth suc● special yefts of god: though he have 'em not algate as he would. and after his desire. that there thorough he gruche not. ne be not heavy by unkindness against god. For notwithstanding that Joseph was so nigh & acceptable to god. Nevertheless the appierynges of the Angels and the revelations were not done to him openly & in waking. but in manner of dreams & in his sleeping/ The third notable thing that we have Ensample of here is: How that our lord suffereth his darlings to be diseased here thorough persecutions and tribulations. and that showeth well here in Mary & Joseph what time they knew the child sought to be slain what might they here more sorrowful. For though it so were 
Tercium Tribulacon electorum  that they known and wisten well that he was gods son: Nevertheless the sensuality & the reason of 'em might kindly been distourbled and moved: that is to say in this manner. lord god father almighty what need is it to thy blessed son. that here is to flee as thou mightest not defend him fro his enemies and keep him safe here. And also her tribulation & disease was in so much the more/ that hem behoveth to go in to so far a land that they knew not and that by hard ways & noyous. sithen they weren so mickle undisposed to going & travailing/ our lady for youngth & tendyrnes & Joseph also for eld & feebleness. & also the child/ that they should bear & carry. was unneaths two months old. & yet here with they yeden in to that land. in the which they as pour & unknown had not to help 'em self with. All these diseases weren to 'em matter of great tribulation & affliction. and therefore thou y● sufferest here tribulation. keep therein patience. and look not to have hereof privilege of him that would not take him 
Quartum Benignitas erga in nimico●.  self it ne give it his mother. The fourth notable thing that we may consider here is. the great benignyte & mercy of our lord For there as he might anon in a moment have destroyed his enemies that pursueden him. yet would he not. but benignly and sweetly. he chose rather to flee and give stead for the time to the malice and the woodenness of that wicked Herod than to be avenged as he might rightwisely of him. and this was a profunde meekness & a great patience/ In the same manner should we do/ that is to say/ not wilfully withstand & seek vengeance of 'em that done wrong and pursewen us/ but patiently for the time forbear hem/ and flee her malice & more over specially pray for 'em as god teacheth us/ Also in an other place of the gospel to do to our enemies as we would be done to/ furthermore as to the process of the fleeing of Jhu with his mother & Joseph when they comen to Egypte anon at the first intent all the mawmentes of that land fell down as it was prophesied before by the prophet isaiah And then went they to a city of that land. that hight Hermopolis or lymopolis. and there they hired 'em some simple house where they dwelleden seven year as pilgrims and strangers poor and needy: ¶ Here may we devoutly imagine and think of the manner of living of them in that strange land. and how our lady wrought for her livelihood/ that is to say with nedil sewing and spinning as it is written of her/ and also Joseph wyrching in his craft of Carpentry: And how the child blessed Jhesus after he came to the age of five year/ or there about. go on her erandes and halpe in that he might as a poor child to hem showing in all his deeds buxomness/ lowness. and meekness/ ¶ And sithen hem behoved to get her livelihood in that manner with her travail/ and peraventure with reproof oft scythes of them that they dwelled among. as it falleth comynly to strangers and also with shame. ¶ what hope we of her household/ as of beddynge. clothing. and other necessaries. whether they hadden in this superfluity or curiosity/ Nay without doubt: they that loven perfit poverty would not have though they might that that is contrary to poverty. as superfluity & curiosity. And namely touching curiosity. Trow 
〈…〉  we that our lady in her sowing or other manner wyrching made curious works. as many folk done. Nay god forbid/ For though they wyrchen such curiositees that take none heed to lose the tyme. she that was in that need might not: ne would not spend the time in wain. as many done namely in these days. For this vice of curiosity is one of the most perilous vice that is. and that by many skills may be showed/ First by losing of time that is ordained to the worship of God/ 
Prim● 〈…〉  For such curious work ocupieth mickle more time: than would other plain and simple work do that were suffisant to the need/ and that is a great shame and contrary to gods will ¶ The second harmethat cometh 
Secunda racio  of curiosity is cause and matter of vain Joy to the wyrcher. As what time a man maketh such a curious work. oft looketh he there on with liking. and thinketh and imagineth in is ghost busily/ ¶ Also when he wyrcheth not/ and specially in time of god's service/ and when he should have his heart to god/ thinketh or speaketh for to make that curiosytee/ and thereby holdeth himself subtile and witty/ And so would be seen passing other/ ¶ Also it is cause of pride to him 
Tercia racio  that the curious work is maked to/ For as simple plain/ and boistons works been occasions of lowness and meekness/ so been curious works as oil nourishing the fire of pride in the holder's & havers' of hem ¶ Also it is to hem 
Quar●a racio  that have liking in such curiosity? matter for to draw their hearts fro our lord god and heavenly things/ For as saint Gregory saith/ In as mickle as man hath delight here beneath in earthly things/ in so mickle again is he departed fro the love above of heavenly and godly things/ ¶ Also it is one of the three by the which all the world is 
Quinta racio  infect in sin. that the is foul lust of eyen/ For such curiositees serven to nought else/ but to feed the eyen/ And as oft as a man lykyngly and in vain with such curiosity feedeth his eyen? so oft the maker and the user offendyth god/ wherefore men should be eschewing such curiositees for giving occasion of sin/ For a man should not assent to sin for any cause/ But in all manner abstain fro the 
Sexta racio  offeuse of god/ And sithen our lord gave Ensample/ and commendeth & loneth poverty as it is oft said without doubt it followeth that he is greatly offended in that thing that is direct contrary to poverty that is specially curiosity/ Also with all other harms more over this is. that it is a token 
Sep●●ma racio ● septimum malum  of a vain & a light and unstable heart and foul. wherefore he that will live in cleanness of conscience▪ and without defiling of his soul/ him behoveth to abstain him both fro the making and also fro the using of such vain curiositees/ and to flee there fro a fro a venomous serpent Never theles by this foresaid repreef of curiosity/ we shall not under stand generally forbidden to make fair works and honest apparaille/ For that is leeful so that it keep a good mean and namely in the things & works that longen to god's service/ In the which it is needful to beware & to eschew all corrupt intent of vain Joy. and all falls affection and foul liking of worlds vanity. so that the virtuous mean of suffisant honest pass not in to the excess of vicious curiosity. And thus mickle sufficeth said of this matter at this time   

¶ Of the turning again of our lord Jhesu fro Egypte/ Capitulum Vndecunum/ 
●● 〈◊〉.   
AFter that Herod was deed and seven year were at end in the which our lord Jhesus had dwelled in Egypte the angel of our lord appeared to Joseph in his sleep/ and bad that he should take the child and his mother/ and god in to the land of Israel/ For they were deed that soughten the child to slay/ And he anon rose up/ and with the child and his mother as the angel bad turned again in to the land of Israel/ ¶ And when he came there/ and heard/ that archelaus the son of Herod reigned in that party. that was cleped Judea/ he dread and durst not go thither. but as he was eft boden of the angel in his sleep. he went to the Country of galilee in to the city of Nazareth/  
¶ Here may we see in the coming again of Jhesu as it was in his going said dread and disease meddled with comfort and ease/ For what time they being in strange land heard of the death of their enemies. and that they should come again in to their own land. no doubt. but that it was great comfort & hope of ease. but taking heed therewith to the hard travail by the way/ And after when they comen in to her own land in hope of peace. tidings of a new enemy and for dread of him abiden for to eschew his Country/ there was discomfort and disease. and all to our lord as it is said/ Lord Jhesu thou fair young child thou art lord and king of heaven and earth/ what disease and what travail sufferedest thou for our sake/ and how soon thou beganst/ soothly well spoke the prophet in your person when he said thus/ ¶ I am poor and in diverse trravaylles fro my 
Pauper sum ●go  first youth/ Sweet Jhesu how yedest thou/ or was carried all that long and hard way/ and namely thorough that horryblae desert passing over the red see/ and also the flood Jordan in so tendyr age/ For as it seemeth. this again coming is more travayllous and more noyous to the & to thy leders/ than was thy first going. For why that time thou were so little that y● mightest easily be borne in harms/ but now thou art elder and more waxed as in the time of seven year thou mayst not so/ and go mickle mayst thou not for tendyr age. and to ride art thou nought used: ¶ soothly it seemeth that this travail all only that we speaken now of were suffisant unto full redemption for mankind/ furthermore as to the process of their way: we may think: that what time they come toward the end of that desert. there they founden 
De J●hāne baptista  John baptist. the which that time had begun there to live in desert penance doing though it so were that he had no sin penance worthy. for as it is said that place of Jordan in the which John baptized is that same place whereby the children of Israel wenten dry foot when they comen by that desert out of Egypte/ and that nigh that place in desert John lived in penance. wherefore it is likely that Jhesus & his mother founden him there/ And that they maden great Joy and mirth ghostly coming together. And no wonder/ for he was an excellent and a worthy child fro his birth/ He was the first hermit: and the beginning of Religious living in the 
Nota 〈◊〉  new law/ He was clean maiden and greatest preacher after christ/ He was a prophet and a precious and glorious martyr: wherefore we devoutly worshipping & honouring him take we our leave at him at this time/ and go we forth to our lord Jhesu and his mother in the foresaid way. ¶ After they were passed the flo●● Jordan/ then come they ferther more to the house of our ladies co●ya Elyzabeth where they weren specially refreshed/ and maden together a great and liking feste/ And there Joseph hearing that Archelaus reigned after his father Herode in the country cleped Judea by bidding of the angels as it is said before went with the child & his mother in to the city of galilee cleped Nazareth/ & there they dwelled as in her own home leading a simple & a poor life together. but in that great ghostly richesse of charity. Loo thus is the child ihs brought out of Egypt. and than as we may think the sisters of our lady & other kynnes folk and friends comen to 'em. welcoming 'em home & vysyting hem with presents yefts as it was need to them. that founden her own bare household. Also among other we may specially have in mind that Johan evangelist came with his mother 
Or Johamne euangeli●●●  our ladies sister. to visit & see Jhs. the which Johan was that time a bout five year old. For as it is written of him/ he died the year fro the passion of our lord lx. and seven. that was the year of his age four score & xviii. So that at the passion of christ he had in eld one & thirty year/ And christ himself xxxiii or little more/ And so at this again coming of Jhesu that was then seven year old Johan was five year old and as he was after among other choose Apostles and disciples specially beloved of our lord Jhesus/ so it is likely that in this time of their childhod he was more cheer than other/ and as most special pleyser to Jhesu. from this time in to the time of xii. year of Jhesus age/ the gospel maketh no mind of the child Jhesu nevertheless it is written and said that there is yet in that place a well whereof the child Jhesus fet oft scythes water to his mother/ For that meek lord refused not to do such low services to his mother/ and also she had none other servant/ All her living was in meekness and in poverty. to our ensample to follow him  
Amen/   

¶ How the child Jhesus was left alone in Jheru salem Capitulum xii  
When the child Jhesus was twelve year old. and his dear mother with Joseph went in to Jherusalem/ for the feast day that last eight days. after the bidding and the custom of the law/ he went also with them in that tendyr age traveling all that long way before said to honour & worship his father of heaven in his rest days as reason would/ For there is sovereign love between the rather & the son/ nevertheless there was more inward sorrow of heart & compassion to the son of the unworshypping of his father that he saw in doing of many manner sins/ thenne was onyioye without forth in the pomp & solemnity of that feste. but so stood he with his parents in the time of that feast keeping the law as meekly as another of the poor people. till what time the fest days were fulfilled & ended/ & the●●e after that his parents were gone homeward: he dwelled still there in Jerusalem hem unwitting/ Now take we here good intent as we were present in all that is here spoken of. for this is a full devout matter & a profitable to us: as it is said before. The city of nazareth where our lady dwelled was fro Jherusalem the space of. ●x. mile. &. xiiii. or there about. & so b●felle that his mother our lady & Joseph token diverse ways homeward/ & what time they comen together at even where they hadden set to be herberowed/ our lady seeing Joseph without the child that she supposed had gone with him: asked of him where was the child. & he said that he witted never for he wender as he said: that she had led him with her. & therewith she breast on weeping & with great sorrow said Alas where is my dear child. for now I see that I have not well kept him & anon she began to go about in the eventide as she might honestly fro house to house asking/ Saw ye ought of my son/ Saw ye ought of my son. uneaths might she feel herself for sorrow & care of her son. And the silly old man Joseph followed her algate weeping. & what time they hadden long soughten & founden him not/ what rest hope we they hadden in that night/ & namely the mother that loved him most tendirly soothly no wonder though they hadden no comfort all though her friends comforted 'em as they myghten For it was not a little loss to lose Jhesu/ wherefore here we may have reasonably great compassion of the great anguish that our ladies soul is now in for her son/ She was never in so great sorrow fro the time that she was borne. & also here may we learn what time tribulations & anguisshe fallen to us not to be heavy or mickle distourbled thereby/ sithen god spared not his own mother/ as in this party/ For he sustreth generally tribulations to fall to them that been his choose. and so they been token of his love/ and to us it is expedient to have 'em for many skills: Thenne our lady sorry as it is said for she might not find her son. that night closed her in her chamber/ and took her to prayer. as to the best remedy in that case saying in this manner. almighty father of heaven full of mercy 
O●●●io ●●i●  and of pity/ it liked you. and was your will to give me your deer son. but loo now father I have lost him. and wot not where he is/ but thou that knowest all thing/ tell me & show me where my sweet son is/ & give him to me again Good father take heed and behold the sorrow of my heart. & not my great negligence/ For I knowledge well that I have offended in this case/ Nevertheless for it is fall me to be Ignorant/ ye for your great goodness give him to me again/ for I may not live without him/ And thou my sweet son Ihu where art thou now/ or how is it with thee/ and where art thou now herberowed/ Lord whether thou be goon up in to heaven again to thy father/ For I wot. well that thou art very god & gods son/ But why thenne wouldest thou not tell me before/ Also I wot well that thou art very man of me borne/ And here before I kept the. & bare the in to Egypte fro the malice of Herod that sought the to slay. But now whether any wicked man hath espied the. the father of heaven almighty he keep the. and shield the fro all peril & malice dear son tell me where thou art/ that I may come to the or else thou come to me/ & forgive me this negligence at this time/ and I behete that it shall never eft befall me. for how this is befall I wot never. but thou knowest that art my hope. my life. and all my good. without the I may not live In this manner and by such words as we may devoutly suppose. all that night the mother cared and prayed for her dear son. After upon the morrow early Mary & Joseph sosughten him by diverse other ways that ●a●den to Jherusalem. & furthermore sosughten him busily among her friends & kynnesmen/ but they might not here of him/ wherefore his mother was so sorry that she might in no manner be comforted/ But the third day after when they comen in to Jherusalem. and sosughten him at the Temple/ there they found him sitting among the doctors of law. hearing hem entēty●ly. & asking 'em questions wisely. And anon as our lady had the sight of him. she was as glad as she had be turned tro death to life and therewith kneeling down thanked god inwardly with weeping joy/ And also soon as the child Jhesus saw his mother: he went to her/ And she with unspeakable joy clipped him in her arms and kissing him oft scythes. and holding him in her barm. rested a while with him for tenderness. till she had take spirit/ and then she spoke to him & said. dear son what hast thou done to us in this manner/ For lo thy father & I with great sorrow have sought the all these three days. And thenne he answered again. & said/ And what aileth you to seche me/ know ye not well that it behoveth me to be occupied in though things that longen to the worship of my father. But these words they understood not in that tyme. And thenne said his mother. son wilt thou not go home again with us/ And he meekly answering said: I will do as ye will that I do. and as it is pleasing to you. And so was he subject to hem/ and went home again with 'em unto their city of Nazareth. ¶ In this foresaid process of Jhesu what hope we that he died/ or where. or in what manner he lived in the three days. we may suppose that he went to some 
D● 〈◊〉  hospytale of poor men. & there he shamefastly prayed & asked herborow and there eat and lay with poor men/ as a poor child/ And some doctors say that he begged in those three days. But thereof little force/ so that we follow him in 
Nota  perfit meekness and other virtues/ For begging without forth/ but there be a meek heart within forth is little worth/ as to the perfection furthermore in the foresaid process we may note & learn three notable things to us/ The first is that he that will perfitly love god/ shall not dwell among his fleshly friends & kinsmen/ but he must leave 'em & go fro 'em. In token whereof the child Jhesus left. his own dear mother what time he would give intent to the ghostly works of his father. And also when he was sought among his friends and kinsmen/ he was not founden there in that time/ The second is. that he that leadeth ghostly life wonder not much ne be not discomfort over heavily/ though he be sometime so dry in soul/ and as void of devotion/ as he were forsake of god/ For this manner befell to god's mother as it is said before wherefore be he not in despair there by/ but seche busily he Jhesu in holy meditations and good works/ and specially in devout prayers/ and he shall find him at last in due time/ The third is/ that a man follow not tomoche his own wit/ or his own will/ For our lord Jhesus after he said that he behoveth to be occupied to the things that longen to his faders worship. After he left that propir will/ and followed his parents will going forth with. them fro the temple home in to Nazareth/ & was subject to them/ And this is specially needful to Relygyou see folk to follow by true obedience to their sovereigns/ And also here have we great ensample of meekness in our lord Jhesu/ whereof we shall treat more plainly in the Cha pytre that next followeth  
¶ what manner of living our lord Jhesus had/ And what he died fro his twelve year unto the beginning of hisxxx.   

year. Capitulum. xiii.  
ERo the time that our lord Jhs was gone home to Nazareth with his parents when he was twelve year old as it is said before unto his thirty year we find nought expressed in scripture authentic what he died/ or. how he lived. And that seemeth full wonderful. what shall we than suppose of him in all that tyme. whether he was in so mickle idleness: that he died nought.. or wrought nothing worthy to be wreton & spoken of. God shield. and on that other side if he died & wrought. why is it not wreton as other deeds of him been soothly it seemeth marvelous & wonderful: But nevertheless if we would take hereto good intent. we should mow see that as in nought doing he died great things & wonderful For there is no thing of his deeds or time of his living without mystery & edyficacyou. but as he spoke & wrought virtuously in tyme. so he held his peace & rested & withdrew him virtuously in time/ wherefore he that was sovereign master & came to teach virtues and show the true way of ever lasting life. he began fro his youth to do wonderful deeds and that in a wondered manner & unknown and that was never ere heard before. that is to say showing himself in that time as idle & uncunning and abject in the sight of men 
Nota p●● l●no 〈…〉  in manner as we shall say after not. fully affirming in this or other that we may not openly prove by holy write or doctors approved/ but devoutly imagining to edyfycacyom & stirring of devotion: as it was said in the prohemye of this book at beginning. And so we suppose that our lord Jhesus 
〈…〉 Jhesu  in that time withdrew him fro the company and feli ship of men &. went oft scythes to the synagogue as to the church. And there was he mickle occupied in prayer/ but not in the highest and most worshipful place. but in the lowest & secret place. and after in time when he came home. halpe his mother/ And also peradventure his suppossed father Joseph in his craft coming and going among men. as he knew not men. All that knewen him of the common people that he dwell led among and seen so fair & seemly young man doing no thing that was in to praising or magnifyeng of his name wondered greatly of him. Namely as the Gospel saith of him when he was young/ and of twelve year age/ Jhesus profited in age. in wisdom and in grace tofore god and man that is to say as in the sight & opinion of men. But now when he was of more age in to the time of his thirty year he showed no deeds of commendation outward. wherefore men scorned him. and held him as an idiot/ an idle man and a fool/ And so it was his will to be hold as unworthy and abject in to the world for our salvation as. the prophet speaketh in his person thus. I am a worm & not a man/ reproof of 
●go snm bermis it non homo  men/ and abjection of people/ But here may we see that he in that abjection as it were not doing. died a full virtuous deed of worthy commending/ And what was that/ soothly that he made himself foul and abject in the sight of other & hereof had he none need/ but we had this need/ For soothly as I trow in all our deeds there is no thing greater or harder to fulfil than is this. wherefore as me thinketh that man is come to the highest and hardest degree of perfection/ the which of full heart & true will without feigning hath overcome himself/ & maystreth the proud stirring of the flesh. that he willeth not to be in reputation of men/ but coveteth fully to be despised & hold a foul unworthy and abject/ For this is more worthy and more to commend than a man be passingly strong. and a conqueror of cities and lands. as Solomon 
Melior es● paciensvi ro forti  witnesseth. wherefore till we come to this degree of perfection we shall hold oure self as full imperfect. and all that we do ne as nought to account/ For fythen in soothness all we done but as unworthy servants what time that we done the good that we owen to do as god himself witnesseth. till the time that we come to this degree of abjection and perfit reproof of ourself. we been not set sadly in troth. but rather in vanity as the Apostle openly showeth in these words. who so holdeth himself in his own reputation as aught worthy 
Qaise 〈◊〉 is●m●● all quid esse  sithen in soothness he is as nought. he beguileth & deceiveth himself. And so as we said before our lord Jhesus lived in this manner & made himself abject and as unworthy to the world/ not for his own need/ but for to teach us the true way of perfection/ wherefore if we learn it not. we may not be ercused. For it is an abominable thynce. to see him that is but a worm and worms meet to come. for to high himself by presumption and lift up himself as ought. when that the high lord of majesty so meeked himself by abjection and lowed himself as nought. and that died he nought by feyving but as he was soothly meek and mild in heart. Lo also with out simulation he lowed himself in all manner of makenes and abjection in the sight of other. fulfilling first in deed that he taught after by wordewhan he bad his disciples tolerne of him for to be meek & mild in heart. And in so mickle he 
〈…〉 mi 〈◊〉 sum  lowed him and avauntised himself that also after he began to preach & to speak so high things of the godhead. as the gospel telleth and to work miracles and wonders. yet the Jews setten nought by him/ but despised and scorned him saying: what is he this/ is not he the wryghtes son of Joseph And also in the devils name he casteth out devils: and many such other despytes he suffered patiently and meekly making so there thorough a sword of meekness/ therewith to slay the proud adversary the devil of hell. and if we will see how mightily he gird himself with this sword of meekness after the bidding of the prophet. let us take good heed to all his deeds and we shall see in them algate showed great meekness as we may see if we have in mind in all the process that is said yet hither to/ And also hereafter shall be showed more & more in to his hard death. And moreover after his resurrection and at his upstyenge to heaven/ and yet here to more over at last day of doom when he shall sit in his majesty king & domes man of all the world/ yet shall he show his sovereign meekness to his creatures his brethren by these words. ¶ As long as ye dieden almsdeeds to these my loved brethren/ ye dydeu it to me/ And why hope we that he showed so mickle & loved principally this virtue of meekness: soothly for he knew well that as the beginning of all sin is pride/ so the fundament of all good & of salvation is meekness. without the which fundament the building of all other virtues. is in vain. And therefore if we trust of maidenhead of poverty or of any other virtue or deed without meekness. we been deceived. And for as mickle as he taught & showed us in what manner this virtue of meekness shall be gotten that is to say by despising and abjection of a man himself in his own sight and also in other men's sight/ and by continual doing of low & abject deeds. Therefore us behoveth to love and use these means if we will perfitly come to that high virtue as saint Bernard saith in diverse places: God give us grace 
Bernard in epistol●●d canoni cu● regula rem  to get it perfectly as it is said. For soothly I that write this knowledge me full far there fro. And thus mickle at this time sufficeth spoken of this sovereign virtue/ But now to go again to our pryncypal matter of the mirror of the blessed life of our lord Jhu/ behold we there the manner of living 
Nota modum vivendi dni nostri Jhesu cum parentibus  of that blessed company in poverty & simpleness together. and how that old man Joseph wrought as he might in his craft of carpentry. our lady also with the dystaf and needle/ and there with making her meet and other office doing that longeth to household as we may think in diverse manners And how our lord Jhs meekly halpe hem both at her need/ and also in leyeng of the board making the beds & such other business gladly and lowly ministering. and so fulfilling in deed that he saith of himself in the gospel that manes son came not to be served. but to serve. Also we may think how they three eaten together every day at one little board. not precious & delicate meats: but simple & sober as was only needful to sustenance of the kind. And after meet how they speaken to guider. And also peraventure other while in her meet not vain words or dissolute: but words of devotion/ and full of wisdom. and of the holy ghost. And so as they we●en fed in body/ they weren mickle better fed in soul/ And thenne after such manner recreation in common/ they wenten to prayer by themself in their closets. For as we may imagine they had no great house. but a little in the which they had three severynges. as it were three small chambers there specially to pra 
Nota 〈…〉  ye & to sleep/ And so may we think how our lord Jhs christ every night after prayer gooth to his bed lowly & meekly showing in that & all other needs to mankind that he was very man & hiding his godhead fro the fiend/ O lord Jhesu well mayst thou be cleped hid god/ that wouldest in all this long time thus travail and put to penance that most Innocent body for our sake when the travail of one night had sufficed to redemption of all the world. But thy great love of man made the to do great deeds of penance for him And so thou that art king of kings & almighty god with out end that helpest all men in their▪ need/ and givest thy go odes to all other plenteously as every condition and state 
Nota 〈◊〉 ●r● canna l●● & ●um dal●●  asketh/ ye chose & reserved to your own person so great poverty abjection & penance in waking. in sleeping. abstaining eating. and all your other deeds doing/ and in that so long time for our love. Lord god where been they now that. loven so mickle the lust. the liking & the ease of the flesh that see then so busily precious & curious and diverse ornaments & vanities of the world. soothly we that loven and desyren such things. we learn not that in the school of this master/ For he taught us both by word and by deed: meekness poverty and penance▪ and chastising of the body/ And sithen we been not wiser than he if we will not err/ let us follow him that sovereign master/ that will not beguile▪ and that may not be beguiled/ And also after the doctrine of his Apostle. having livelihood and clothing in these be we apaid and that in need covenable/ and not in superfluity/ And also in all other virtuous living and exercises before said follow to our power our lord Jhesu that we may after▪ this wrechid life in penance come to his bliss and the life everlasting in Joy Amen.   

¶ Of the Baptism of our lord Jhesu and way thereto/ Capitulum xiiii.  
AFter that nine and twenty year were complete/ in the which our lord Jhesus lived in penance and in abjection. as it is said in the beginning of his thirty year he spoke to this mother and said. Dear mother it is now time that I go to glorify my father. and make him known. and also to show myself to the world. & to wyrke the salvation of man's soul/ as my father hath ordained & sent in to this world for this end/ wherefore good mother be of good comfort/ For I shall soon come again to thee/ And therewith that sovereign master of meekness kneeling down to his mother asked lowly her blessing. And she also kneeling & clipping him derworthly in her arms with weeping said thus/ My blessed son as thou wilt/ go now with thy faders blessing & mine And think on me and have in mind soon to come again And so reverently taking his leave at his mother and also at his supposed father Joseph/ he took his way fro Nazareth to ward Jherusalem/ and so forth till he came to the water of Jordan: where iohn baptized the people at that time/ the which place is fro Jherusalem the space of eyghten mile. And so the lord of all the world gooth all that long way bare foot & alone/ For he had yet none disciples gathered wherefore we taking good intent by inward compassion of him in this journey. speak we to him devoutly in heart thinking in this 
●edi 〈…〉 ●●uot 〈…〉 nota 〈…〉  manner. O lord Jhu ye that been king of all kings/ whither go ye in this manner alone/ Good lord/ where been your Dukes. Earls. knights. and Barons. horses: and harness/ chari ottes/ and summers/ and all other servants and ministers/ that should be about you to keep you fro the common people in manner of kings and lords. where been the trumps & clariones. & all other mynstralsye and herbegers and purveyors/ that should go before/ and all other worships and pomps of the world. as we wretched worms vse●▪ Be not ye that high lord/ of whose Joy and bliss heaven and earth is replenished/ why thenne go ye thus simply alone and on that bare earth. soothly the cause is. for ye be not a● this time in your kingdom. the which is not of this world. For here ye have avauntysed yourself taking the manner of a servant. & not of a king/ and so ye have made yourself as one of us a 
〈…〉 na ● p●r●g 〈…〉 ●go sum si cut omn 〈…〉 ●ri● m 〈…〉  pilgrim. and a stranger: as all our faders weren. ye be come a servant to make us kings▪ and for we should sickerly come to your Ream. ye come yourself showing us the true way. whereby we should mow come up there to/ But lord god why leave we & forsake we that way/ why follow we 
〈…〉 ●●n ●r● b●●u● mund● d● l●●●ot●●  not after the. why low we not and meek not oure self. why love we and hold we and covet we so busily worships and pomps and vanities of the world/  
soothly for our Ream is of thy world. and for we know not ourself as pilgrims and strangers. therefore we fallen in all these follies and mischiefs. & so we vain men's sons loven & holden aldaye things that been vain and false for though that been good & true/ and though that been temporal ever faylling/ for though that been heavenly & everlasting: Truly good lord if we desyren with a sad will to your ream/ & our comfort were in heavenly things/ and also therewith/ if we inwardly thoughten & known ourself here as pilgrims and strangers/ we should soon and lightly follow you/ and of all these earthly and temporal goods taking only that were needful to our living. we should not be tarried to run after you/ but as withouten byrthen we should go lightly & fully despise & set at nought all these worldly Rycheses' & goods But now speak we furthermore of the baptism of our lord Jhesu what time that he come to the water of Jordan there found he Johan baptizing sinful men/ and mickle people that was come thither for to here his predication/ for they helden him that time as christ/ And thenne our lord Jhesus among other went to Johan/ and prayed him that he would baptize him with other. And Johan beholding him and knowing him in spirit was dreaded/ & with great reverence said. Lord I should be baptized of the & thou comest to me▪ and I●s answered/ Suffer now/ For thus it falleth & beseemeth us to fulfil all rightwiseness/ As who saith/ Say not this now & bewreye me not or make me not know. for my time thereof is not yet come. but now do as I bid & baptize me/ 
¶ ●ota tees g●●du● hu unlitati●:  for now is time of meekness/ & therefore I will now fulfil all manner meekness: Here saith the gloze the meekness hath three degrees/ the first degree is. a man to be subject & lowed to his sovereign & not preferred or hied himself above him that is even with him in estate: the second is to be subject to his even like in estate & not to be hied or preferred above his underlinge/ The third & the sovereign degree of meekness is to be subject & lowed to his underling that is he that is lass in estate than he: & this degree kept our lord ihs at this time when he meked him & lowed him to Johan/ and therefore so he fulfilled rightwiseness and all the perfection of meekness/ And then when Johan saw our lords will that must needs be do: he died as he ba● and baptized him ● here. Now take we here good heed how that high lord of majesty despoilleth him & ●●oth o● his clothes as another simple man of the people: And after he is plunged in that cold water. & in that cold tyme. as in winter & all for our love & for our hele ordaining the sacrament of baptism & washing therewith none of his own sins. f●● he had none. but our filths & our sins: and so wedding there ghostly to him holy church generally. & all true souls specially. For in the faith of our baptism we ●en wedded to our lord Jhesu Crist. wherefore this is a great feast and a work of great profit & excellence. for in this worthy work all the hole trinity was openly showed in a singular 〈…〉 an●r ¶ when the holy ghost came down in the likeness of a 〈…〉 we & rested upon him. & the voice of the father said this is my by loved son/ in whom it liketh me well. & therefore here ye ●un 
〈…〉 d  ●pon the which word saint Bernard speaketh in this manner ●o lord Jhesu now is time to speak. & therefore now beg●●e & speak. how long wilt thou be in silence. me thinketh thou hast long time hold thy peace. ye & full long. but now speak. for now thou hast leave of the father. how long wilt thou that art the virtue of god & the wisdom of the father. be hid in the people as he that were feeble & uncunning. how long thou that art that worthy king of heaven sufferest thyself to be cleped. & also to be suppossed & holden a wryghtes son that is to say Joseph/ For as luke in his gospel witnesseth yet in to this time of his thirty year. Ihs was supposed & holden the son of 
〈…〉  Joseph O thou meekness that art the virtue of christ how mickle confoundest thou the pride of my vanity: for I can but ly●●l or more soothly to speak. only it seemeth me that I can. & yet now I may not hold my tongue unwisely & without shame putting myself forth and showing me as wise & so ready to teach and lightly to speak. but slow to here: And Criste what time he held his peace so long/ also hide himself fro the knowing of men/ whether he dread aught of vain joy/ what should he dread vain joy that was in soothness the Joy of the father. But nevertheless he dread this not to him self. but to us the which he knew well had need to be adredde of that vain joy. And in that he spoke not with his mouth he taught us in deed/ And that thing that he taught after by word/ now he spoke by ensample that is/ learneth of me for I am mild and meek in heart/ For of the youth of our lord in to this time of thirty year I here or read but lityl more: But now may he no longer be hid. sithen he is so openly showed of the father: All these been the words of saint Bernard in sentence conferming that was said before in the next chapiter how that our lord Jhesus meekly held his peace in to this time for our doctrine to flee presumption/ and keep perfit meekness/ the which virtue yet here in his baptism he showed more grown than it was before by sovereign lownesses openly showed to his servant making him worthy and great. and himself as unworthy & abject. And also in another point we may see his meekness here grown. for in to this time as it is said he lived lowly as in idleness & abjection. but now he showed himself openly as a sinful man. For Johan preached to sinful men to do penance & baptized them. And our lord Jhs came among them/ and in her sight was baptized as one of them/. & that was a sovereign point of meekness namely in this time when he purposed to preach & show himself as gods son/ for as by way of manes reason he should have dread/ Thenne of that low deed least thereby after when he preached he should have been in less reputation & despised as a sinful man & unworthy. But therefore left not he that was master of meekness to meek himself in all manner of lownesses to our doctrine & ensample. showing himself thing that he was not in to despite and abjection of himself/ But we in contrary 
Nota contra supe● b●ā  manner shown ourself that we been not in to worship & praising of ourself/ For if there be any thing in us of virtue/ that aught to be praised. that gladly we shown and maken know. but our defaults and trespasses we heal and hidden And yet be we in sothenes wicked and sinful. And though 
N  it so be that we known ourself as in our own sight unworthy and sinful. Nevertheless we would not behold so in the sight of other: And in that is our meekness far fro the perfit meekness of Jhesu as it was here. and before showed And in all his deeds he showed it as that virtue that is most needful to us/ wherefore love we it/ and busy we us in all our deeds principally to keep it/ not dreading thereby to be the more unable to profit of other. For as he was in this time 
Nota  of his sovereign meekness in underfonging of his baptism taken of his servant showed by witness of the father/ and token of the holy ghost very gods son So though we make us abject and low us never so mickle in our own sight/ and in other men's if we be able to profit to other/ god will make us known in time as it is most speedful to our own meed and to other men's profit  
Amen/   
¶ Explicit pars secunda/ Et contemplacio pro die martis/   

¶ Incipit pars Tercia  

¶ Of the fasting of our lord Jhesu and his temptations in desert ¶ Capitulum xv/  
WHat time that our lord Jhesus was baptized as it is said before/ anon went in to desert. & there upon an hill that was fro the place of his baptism about four mile/ & is cleped Quarentana/ He fasted xl. days & xl. nights not eating or drinking/ & as the evangelist Mark telleth/ his dwelling was there with beasts/ Now give we here good intent to our lord Jhu/ specially & to his deeds. For here he teacheth us & giveth us Ensample of many great virtues. As in that that he his solitary & fasteth: & prayeth & waketh. & lieth & sleepeth upon the earth. and meekly is conversant with the beasts. 
Nota bene ꝓcessum dequatuor  In the which process been touched four things that longen specially to ghostly excercise & virtuous living/ & wonder fully helping each other together/ that is to say. solitary being. Fasting prayer & penance of the body. by the which we 
Pu●●ta● cordio.  may come best to that noble virtue that is cleanness of heart. the which we owen sovereignly to desire. in as much as it is most needful to us/ & comprehendeth in itself all other virtues in manner/ that is to say. charity: meekness/ patience/ & all other virtues. And also it putteth away vices. for with vices or with defalute of virtues: cleanness of heart may not stand & last. & therefore in that book that is cleped Collaciones patrum it is said that all the excercise of a monk should be principally to get & have cleanness of heart/ and no wonder/ for thereby a man shall deserve to see god/ as christ himself witnesseth in the gospel saying thus/ blessed be the clean in heart/ 
Bernard  for they shall see god. And as saint Bernard saith the clenner that a man is. the nearer he is god/ and the more clearly 
Primum Secundum Tercium Jeiunium ● afflictio corporio:  seeth him/ wherefore to get and have this noble virtue/ that is to say cleanness of heart principally helpeth busy and devout prayer. of the which we shall speak after. But for as mickle as prayer with gluttony or with the lust & the liking of the body & idleness is little worth/ Therefore it behoveth that there be therewith fasting & bodily penance/ & y● with discretion. For bodily penance without discretion letteth all good works. Also for the keeping & fulfilling of all though three for said things/ helpeth much the fourth/ that solitary being For with moche noise & troubling prayer will not well & devoutly be said: & he that seeth & heareth many things shall full hard escape uncleanness of heart & offence of conscience: for oft scythes death entereth by our windows in to the soul. wherefore thou that wilt be knit ghostly to our lord▪ Jhesu Christ/ & coveytest in cleanness of heart to see god by ensample of him/ go in to a solitary place & in as much as thou mayst saving thine estate flee the company of fleshly men/ seek not by curiosity new knowledge & frenshippes. fill not thine eyen & thine ears with vain fantasies. For it was not without cause that holy faders here before soughten deserts & other solitary places far fro the common conversation of men/ And also it was not for nought that they taughten & boden hem that dwelleden in religious conversation. that they should be blind▪ dee● & dumb/ & that may let & distourble rest of soul flee as venomous to the soul. This solitary being & this fleeing as Bernard 
〈…〉 say 〈…〉.  saith is more virtuously in soul than in body/ that is to say that a man in his entencion in devotion & in spirit be departed fro the world & men/ & joined so in spirit to god▪ that is a spirit & asketh not solitary being of body in manner & time: as specially in time of special prayer & also in other time/ of hem that owen by way of her degree by solitary as recluse & some religious/ & therefore saith the same saint that thou that art among many bodily men thou mayst be solitary & alone ghostly if thou will not & love not these worldly things that the commonalty loveth/ & also if thou despise & forsake the thing that comynly all men desiren. & taken/ Also if thou flee strives & debates. & if thou feel not with sorewe thine own harms/ & have not in mind wrongs done to the for to be avenged/ And else though thou be alone & solitary in body thou art not alone in soul truly. ¶ And generally in what manner company of men that thou art conversant: beware specially of thoo things: if thou wilt be truly solitary in spirit. that is that thou be not a curious/ and a busy searcher of other means conversation▪ or else a presumtuouse and temerary deemer of other men/ This is saint Bernardes' sentence of solitary being/ by the which we may understand that bodily solicitude suttyseth not with out ghostly/ But for to have the ghostly the bodily helpeth full moche. putting away occasion without forth that might draw the jowl within forth fro the oning and▪ knitting to her spouse Jhesu Crist/ wherefore that we may so be knit to him by grace/ be we about with all our will & might to tolowe him/ that is to say in true solitary being. as it is laid. and in devout prayer. in fasting & discrete bodily penance doing. And furthermore that his conversation in desert was 
Nota ●●ne  among beasts/ we have ensample to live simply. and bear us lowly in what congregation we been. And there with to bear patiently/ and suffer also hem that semen to us as vure sonable & bestial in manners & in living/ And thus having in mind the manner of living of our lord Jhu Crist in desert so in penance though xl. days. every christian soul ought to visit him other oft-times by devout compassion. and specially in that time beginning at the epiphany when he was baptized in to xl. days after. in the which he fasted & lived there as it is said. But now ferthermere as to his temptation when though xl. days of his fasting were complete/ our lord Jhs hongred/ And 
De ●ep●●ci one d●i prima temptacon de gul●.  anon that falls tempter the fiend that busy was a bout to know whether he were gods son. came to him & began to tempt him of gluttony/ and said. if thou be gods son/ say. that these stones be made & turned in to loves/ But he might not with his treachery deceive him▪ that was master of truth. For he answered him so wisely that neither he was overcome by the temptation of gluttony. & yet the adversary might not know that he desired. For neither he denied ne affirmed that he▪ was goddess son/ but concluded him by an authority of holy writ/ And so have we here ensampie of our lord Jhesu to withstand the vice of gluttony For there must we begin/ if we will overcome other vices. 
De 〈…〉  as the enemy comynly beginneth therewith to assaylle hem that taken 'em to ghostly living/ wherefore as it seemeth he that is overcomen with that vice of gluttony. that while he is feeble & unmighty to withstand and overcome other vices▪ as doctors say in this place of the gospel▪ that but gluttony be first refrained. man travaileth in vain against other vices. Afterward the devil took him up & bore him in to Jherusalem that was fro that place about eight mile▪ as men say. & there he set him upon a pinnacle of the Temple where he tempted him of vain joy/ coveiting to know as he died before whether he were gods son. But here was he also overcome by authority of holy writ. so that he lost fully his purposes▪ in that he hurt him not as man by pride/ and himself was never the vizor of his godhead And here have we ensample of patience considering the great benignity and patience of our lord Jhesu/ That suffered himself to be handled and borne of that cruel be'st that hated him/ and all that he loved/ And after that time as saint Bernard saith/ the enemy seeing that he showed no thing of the godhead/ And supposing thereby that he was not god 
〈…〉  tempted him after as man at this third time/ when he took him eft & bore him again in to a full high hill beside the foresaid hill of Quarentana as the space of two mile: and there he tempted him of avarice: And therewith of ydola try/ But therefore was he there openly reproved. & fully over come and vanquished: & overcome as diverse doctors tell that expownen more plainly these temptations/ and this 
Nota de 〈…〉  Gospel. And therefore we pass over the shortlyer here as we do in other expositions/ standing principally in meditations as it was said at the beginning of this book▪ If we take here good heed/ how our lord was handled & tempted of the enemy: we should not wonder though we wretches been oft scythes tempted/ for not only he was tempted in these three times/ But also as saint Bernard saith in other diver see times/ as the Apostle saith that he was tempted in all manner temptacyou that longeth to the infirmity of man. without sin. furthermore when the enemy was fully overcome & gone away angels comen & serveden and mynystreden him 
Meditacio ●●uo●●  But now here take we good heed▪ and behold we inwardly our lord Jhesu eating alone and the Angels about him/ & think we devoutly by imagination though things that followen hereafter/ For they been full fair and stirring to devotion And so first we may ask▪ what manner of meet it was/ that the Angels serveden him of after that long fast▪ Hereof speaketh not holy writ/ wherefore we may here imagine by reason & ordain this worldly feast as us liketh not by error affirming/ but devoutly imagining and supposing and that after the common kind of the manhood/ For it we take heed and speak of his might after the godhead there is no question/ For it is no doubt/ that he might make what him list▪ And also have of though that been & weren made at his own will/ But we shall not find that he used this might. and this power for himself or for his disciples in her bodily need/ But for the people to show his godhead we reden. that at two times he fed 'em miraculously in great multitude of a few loves and fishes. but of his disciples is written that in his own presence they plucked eeres of corn & eaten 'em for hunger as it shall follow hereafter. ¶ Also what time he himself was weary of the way. and sat upon the well speaking with the woman samaritan we read not that he made meet for to eat. but that he send his disciples in to the city to beg her meet/ & so it was not lyckly that in this time after his fast & bodily hunger he purveyed his meet by miracle fythen in this time he showed only his manhood/ and also there was no people▪ therefore to work miracle to her edification/ as comynly he died/ but only Angels were there present/ And sithen in that hill was no dwelling of men ne meet ready dyȝt we shall. suppose that Angels broughten him manes meet all ready dyghte fro another place. as it befell to the prophet Danyel/ ¶ For as holy writ telleth what time Danyel was put in the pit of lions/ and Abacuk another prophet bore meet to his repars in the field. god's angel took him up by the here of his heed & bore him fro then● in to babylonye to Danyel for to be fed with that meet/ And after anon he was borne again/ ¶ And so in that manner let us imagine here & with ghostly mirth/ as it were reheting our lord▪ Jhesu at his meet/ and also having in specially his dear mother/ think we devoutly in this manner. what time sathanas was reproved as a false tempter. and utterly driven away/ holy Angels in great multitude comen to our lord Jhesu after his victory/ and falling down to the earth devoutly honoured him/ and salved him as their lord and almighty god. And our lord benignly and swettely to ok 'em up inclining to hem with his heed. as it were knowledging himself very man/ and in that somewhat lass & lowed fro Angels. And thenne speaken the Angels & saiden thus Our worthy lord/ ye have long fasted: And it is now your time to eat: what is your will that we ordain for you And thenne he said/ go forth to my dear mother/ & what manner of meet she hath ready/ bring to me/ For there is none bodily meet so liking to me as that is of her dyghting. And anon two of them going forth. suddenly were before her▪ and with great reverence greeting her of her son behalf told their message. And so of that simple meet that she had ordained to herself & Joseph. the Angels token with a loof and a to well and other necessaries. and broughten it to Jhesu/ And peradventure there with a few small fishes that our lady had ordained thenne as god would/ & so therewith the Angels coming spradden the towel upon the ground & leiden breed thereon. and mildly stoden & saiden graces with our lord Jhesu▪ abiding his blessing & till he was set. ¶ Now take go 
Vide solitary ●t resluse  odd intent here specially thou that art solitary/ and have in mind why thou etest thy meet alone as without manes teliship the manner of this meet/ And how lowly our lord Jhesus sitteth down to his meet on the bare ground. For there had he neither bancquerre ne quysshen: and take heed how 
N  courteously/ and how sobirly he taketh his meet/ notwithstanding his hunger after his long fast/ The angels serveden him as her lord. peradventure one of breed: another wine: another dyȝt fishes. some sungen in the stead of minstrelsy that sweet song of heaven: and so they reheteden and comforted her lord as it longen to them with mickle joy meddled with compassion This teliship hast thou though thou see 'em not when thou etest alone in thy cell if thou be in charity/ and specially when thou hast thy heart to god as ye own to have after the bidding of the apostle. the which saith to us that whether we eaten or drinken or any other thing do/ all we shall do in the name of our lord/ the which name Jhesus we shall algate bliss and thank him in heart/ have we mickle have we little/ have we good/ have we bad/ and so eat our meet though we been alone. as though we seen bodily the blessed Angels that been present ghostly/ And here with having inward compassion of our lord Jhesu and beholding in mind him that is almighty god sovereign lord and maker of all the world that giveth meet to all fleshly creatures. so meeked and in manner needed to bodily meet/ and therewith eating as another earthly man/ mickle own we to love him & thank him/ and with a glad will take penance/ and suffer disease for him that so moche hath suffered for us/ ¶ furthermore as to the process when our lord Jhesus had eaten and said grace. that is to say thanketh the father in his manhood of that bodily refection/ He bad the Angels bear again to his mother that was left telling her that he should in short time come to her again. And when they hadden do as he bad: & were come again that was in full short tyme. he spoke to all the Angels that weren there and said: God again to my father and your bliss and recommendeth me to him and to all the Court of heaven For yet it behoveth me to do my pilgrimage here in earth a while/ & a none therewith they falling down to the earth. & devoutly asking his blessing. after he had blessed them wenten up again to heaven telling there these tidings of his gracious victory. And thereof was all the blessed Court rejoiced & fulfilled in mirth & thanking of god. And thus & in this manner we may think & imagine the foresaid process to stirring of our devotion as by way of meditation in the which process been many good notabylitees touching temptation of man in this world of the which saint Gregory & other doctors speaken in the exposition of this Gospel Duet▪ est Jhesus in deserto & cetera And specially Chrysostom in in perfecto the which for they been suffisauntly written not only in latin but also in english we passen over at this time Speaking furthermore of the turning again of our Lord 
〈…〉.  Jhesus home to his mother at Nazareth. And thenne when he went down fro that hill/ and came to Jordan/ Johan baptist as soon as he saw him come toward him with his finger putting toward him showed him and said/ loo the lamb of god/ loo he that doth a way the sins of the world He it is/ upon whom I saw the holy ghost rest what time I baptized him ¶ Afterward also another day when Johan had showed him as he died first. Andrew and Peter with other disciples/ speaken with him/ and hadden a beginning of his knowledge as Johan telleth in his Gospel/ Afterward our lord Jhesus left that Country▪ and took the way toward Galilee till he came to his mother at Nazareth whom we shall also follow by compassion of his great travail all that long way of lxxiiii mile as it is said before And what time that he was come home. and his mother had the sight of him/ no wonder was though she was glad & joyful in. so mickle that there may no tongue tell▪ wherefore anon she rose & clipping and kissing him welcomed him home. and thanked the father of heaven that brought him safe to her/ But there with beholding his face lean & pale. she had great compassonn/ and he ayenward reverently inclining died her worship as to his mother. & also to Joseph as to his trowed father. And so dwelled he with them as he died before meekly. but in another manner of living as by showing without forth of his perfection more and more as it shall show 
Nota bene pro ordine capitulorū● modo s●ribe●di in sequ●ntibus  hereafter But for as mickle as it were long work & peradventure tedious both to the readers & to the hearers hereof/ if all the process of the blessed life of Jhu should be written in english so fully by meditations as it is yet hither to after the process of the book before named of Bonaventure in latin. therefore hereafterward many chapters & long process that seemeth little edification in as to the manner of simple folk that this book is specially written to shall be left unto it draw to the passion. the which with the grace of Jhu shall be more plainly continued/ as the matter that is most needful & most edifying. And before only though materes that semen most fructuous and the chapters of them shall be written as god will give grace/ wherefore as the same Bonaventure 
B  biddeth. thou that wilt feel the sweetness and the fruit of these meditations/ take heed algate and in all places devoutly 
Vide in co● ꝓxio seque ti qd hic omittitur  in thy mind beholding the person of our lord Jhesu in all his deeds. as when he stant with his disciples/ and when with other sinful men/ And when he preached to the people/ And how he speaketh to them/ And also when he wyrcheth miracles▪ & so forth taking heed of all his deeds & his manners. and principally beholding his blessed face if thou canst imagine it/ that seemeth to me most hard of all other. but as I trow: it is most liking to him that hath grace thereof/ And so what time that singular me ditations been not specified. this general shall suffyle/  
Amen  
¶ De apercione libri in sinagoga notatur in capitulo sequenti   

¶ How our lord Jhesus began to teach and gather disciples Capitulum. xvi  
AFter that our lord Jhesus was come home again to Nazareth fro his baptism and his temptation. as it is said. he began a little & a little to show himself and to tech privily and in party/ For as openly and fully we read not that he took upon him th'office of preaching all that year following/ that is to say unto that time that he wrought the first miracle at the wedding that was that self day a twelve month that he was baptized: And though he or his disciples precheden in the mean time other while. Nevertheless it was not so fully nor so customably done before that Johan baptist was taken & imprisoned: as after. And in that he gaf us ensample of a wonderful meekness. when touching th'office of preaching he gave stead to Johan that was mickle less & with out comparison more unworthy than he/ And so we may see that he began not with boost & blowing as many done but with meekness little & little softly. wherefore upon a sab botte day when he was come in to the synagogue as he was wont to do with other as in the church of Jews. he rose up for to read in manner of▪ a minister or a Clerk. And when there was take him the book of the prophet isaiah. he turned to that pace where it is written & so he red in this manner The spirit of our lord hath rested upon me. wherefore he hath anointed me. and for to preach to the poor. he hath sent me & cetera. And thenne when he had closed the book & taken it to the servant. he sat down and thenne he spoke furthermore This day is this scripture fulfilled in your ears. Now take heed of him/ how meekly at beginning he took upon him the office of a reder as it were a simple clerk/ first with a benign and lowly cheer reading/ and after exponing it me kely of himself/ & yet not openly expressing or meaning himself when he said. this day is fulfilled this scripture. as who seith/ I that read this this day/ am he. of whom it speaketh/ And the eyen of all that were in the synagogue were set be silly in him/ And all they wondered of these words of grace that yeden out of his mouth. And no wonder. for he was sovereignly fair & also most eloquent/ As David saith of him also/ Thou fair in shape passing the children of men 
Specio●us ●o●●a pre 〈…〉 s homi num  and grace is showed in thy lips. furthermore also our lord Jhesus' besyenge him about our salvation began to clepe & gather to him disciples: and so he cleped Peter & Andrew three times/ first time when he was about the water of Jordan as it was said before/ and thenne they comen somewhat in 
De quarto vocacione habetur Jo. po. ca o luce quin to. capo  to his knowledge/ but they followed not him/ The second time he cleped them fro the ship when they weren about to take fish as luke telleth: But thenne though they herden his doctrine & followed him/ Nevertheless they sosughten at that time to torn again to their proper goods. The third time as Mathewe telleth/ he cleped them fro the ship/ when he 
Mathei quarto et Marc. pri ᵒ  said to them/ Cometh after me/ For I shall make you fishers of men/ And thenne leften they her nets & ship & father & followed him: Also in the two last times he cleped James & Johan as in the same place is made mind of hem with Peter & Andrew. Also specially he cleped John fro the bridal as saint Jerome saith/ but that is not expressed in the text of the gospel. ¶ Also specially he cleped Philip/ & also in another place Matthew the publican. But the manner of cleping of the remnant is not expressly written. safe that luke maketh mind of the twelve apostles chosen. & nameth 'em all. Now take we here good intent to the manner of him in this cleping and fathering of his dicyples/ and of his conversation with hem/ how lowly he speaketh to them. and how homely he showeth himself to them/ drawing them to his love withinforth by grace. and without forth by deed familiarly leading hem to his mothers house. & also going with 'em oft to her dwellings/ teaching & informing 'em/ & so in all manner being busy about hem/ & with as great cure as 
 the mother hath of her own son. In so mickle that as is written. saint Peter told. what time he slept with 'em in any place. it was his custom to rise up in the night hem sleeping And if he fond any of them unhyled▪ privily & softly hyled him again. For he loved 'em full tenderly knowing what he would make of 'em as though so were they were men of rude & boisterous conditions and of simple lineage. Never theles he thought to make 'em princes of the world & chy●etayns of all christian men in ghostly bathayll & domesmen of other. Here also let us take heed of what manner people began the faith & the ground of holy church. as of such simple fisher's/ pour men and unlearned. For our lord would not cheese her to great Clerks and wise men. or mighty men of the world. lest the great deeds that should after be done by 'em might be aretted to her wordynesse/ But this he reserved & kept for himself/ as it was reason showing that only in his own goodness & might & wisdom/ he bought us and saved us/ blessed be he Jhesus without end  
AMEN   

¶ Of the miracle done at brydal turned water in to wine Capytulum xvii  
IT befall that day twelve month that our lord Jhesus was baptized as it is said there was made a bridal in the country of galilee in a place that was cleped the chain/ of the which bridal there is doubt whose bridal it was. But we at this time shall suppose a●ter the common opinion that it was John evangelist as saint Jerome also telleth in the prologue of the gospel of iohn. at the which bridal our lady Jhus mother was as she that was the eldest and most worthy of the three sisters. And therefore she was not bidden nor cleped thither as other strangers weren/ but she was there in her sister's house homely as in her owen house ordaining & ministering as masters thereof. And that we may understand by three evidences of the process of the gospel. first by that the gospel saith first/ that the mother of Jhein was there/ & after that Jhesus & his disciples weren cleped or bidden thereto. And so as we suppose it befell that what time our ladies sister Mary salome the wife of zebedee shaped to wed her son John. she go before to our lady to Nazareth that was fro the Chane about four mile. saying that she would make a bridal to her son John/ And so thenne our lady went with her to ordain therefore certain days before So that when other guests were bede/ she was there all ready and homely before. ¶ The second evidence is that she knew default of wine. wherefore it seemeth that she sat not at that meet as other guests that were bidden. but that she go about ministering as one of them that delyverden meet and drink and other necessaries/ wherefore she perceived by time and saw the default of wine/ And told privily her son thereof/ for help and remedy/ and that might she not have do if she had set among other women but she had risen fro the board that is not seemly to be & also it is not to leave that she that was virtuously shamfaste. sat by her so ne among men. wherefore it followeth that she sat not as a guest. but ministered as it is said before/ ¶ The third evidence hereof is/ that she bade the servants for to go to her so ne/ and that they should do what that he bad them do/ And so it seemeth that he was over 'em: & that the bridal was governed by her/ & therefore she was busy that no default were there at. wherefore we may take heed & understand the manner of this bridal & the process of the miracle thereat done thus. first we shall behold our lord Jhesu eating there among hem as another common man/ & that sitting in the lowest place & not among the great & most worshipful guests above as we may onderstande by this process/ For he should after teach this lesson of the gospel. whanthow art bidden to the bridal or to the feste. sit & take thy stead in the lowest place/ And for as mickle as he would first do in deed that he should after teach by word. therefore he would not take the first & the principal seat in manner of proud men/ but rather the lower among simple men ¶ Here with also behold our lady his mother that all thing were well & covenably done. telling the servants & the mynystres how they should serve & whereof. ¶ And so after when it drowe toward the end of the feste/ they comen to her & saiden there is no more wine. And she answered abideth a little & I shall get you to have more/ And she went out of the chamber in to the hall to her son Jhesus that sat at boards end nyhe the cahmbers door/ & rownyd him in the ere & say/ My dear son they have no more wine. & she this our sister is pour. wherefore I ne weet where we shall have more & Jhesus answered & said/ what is y● to me & to the woman. This seem the an hard & a bostous answer to his mother/ But neverthe less it was said in mystery & for our ductryne and teaching as saint bernard saith. and as it shall be told after the process/ But of this hard & strange answer as to seeming his mother was not distourbled ne in despair/ but fully trusting in his great goodness & benignity she went again to the servants and said to them/ Gooth to my son Jhesus and what so ever he saith and biddeth you do/ doth and then at the bid ding of our lord they fylleden the stenes that were full of water/ And anon at his blessing all the water was turned in to wine/ And then he bad them draw thereof/ And bear to the archetryclyne. that is to say the most worthy person of all the hgestes in that house. In the which bidding we may see first the discretion of our lord. in that he sent that wine first to the most worshipful man. Also we may see here by that our lord sat fere fro him in that he said. beareth it to Archetryclyne. And so sithen he sat in the hygeste place it seemeth that our lord sat in the lowest place/ as it was said before. And when he had tasted the wine & praised it/ and he & other drunken thereof. the mynystres that known how it was made tolden openly the miracle/ And then his disciples believeden in him more sadly as for the first miracle that they seen done before 'em/ And so in that Jhesus showed his bliss & his godhead ¶ Afterward when the ●este was all done/ our lord Jhesus called John by himself & said/ Leave this woman that thou hast taken to thy wife/ & follow me. For I shall bring the to a better and more perfit wedding than this is. And anon without more Johan left his wife there. and followed Jhesus. In this foresaid process we may not many things to our doctrine & edification first in that our lord Jhesus would come and be present attebrydale & wedding he showed us that matrimony & fleshly wedding is leeful and ordained of god/ but in that he called Johan there fro. he doth us to understand that ghostly matrimony is mikel more better and perfit & worthy. Also in that hard answer and strange as to seeming that he give to his mother when he said/ what is that to me and to the woman as saint Bernard saith. he taught us that been religious and have forsake the world. not for to be to busy and have to great care about our fleshly parents. so that their need let not our ghostly exercise/ for as long as we been of the world so long we be t● debt to our parents. but after we have left it/ & forsake ourself/ mickle more we be free and delivered of the 
〈…〉  business of 'em. and so we find written that there came upon a time to an hermit or a monk that had forsake the world & lived solitarily in desert/ his owen fleshly brother praying him of his help in a certain need. touching the world. and he bade him go to his other brother that was deed long afore And when he wondered of that bidding and said that he was deed as he knew well/ the monk answered & said that so wash deed to the world. And so thought us our lord Jhsus that we that have forsake the world should not busy about our pareutes and fleshly friends over that. that religion asketh. when he answered to his mother and namely to such mother saying. what is that to me & to the woman ¶ Another understanding is in this words. the which cominly doctors tell/ and therefore we pass over at this tyme. furthermore we have here teaching of patience & hope in the deed of 
〈…〉  our lady that left not for that strange answer as it is said before/ And so what time we callen to Jhesu for help at our need bodily or ghostly. though we find it not anon but rather hardness & contrariety/ we shall not leave therefore to call upon him by good hope/ till thorough his mercy and grace the unsavoury water & cold of adversity & penance be turned in to wine of comfort and ghostly liking/ ¶ After this miracle was done our lord Jhesus willing & purposing so for the to work and preach openly for the salvation of man/ he went fro that place with his mother and his disciples in to Capharnaum beside Nasareth leding his mother by the weigh and following his disciples/ & besily hearing his words and his teaching/ For he was not idle▪ but did and wrought good or taught and spoke to edification/ And so do we in   

¶ Of the excellent (his name that blessed be without end amen Srmon of our lord Jhu made in the hill/ Caplm xviii  
when our lord Jhus had chosen & gathered his disciples as it is said before. willing to teach 'em and inform 'em the perfection of the new law. he lad 'em up in to an hill that is called Thabor about two mile fro Nazareth after the common opinion/ and there he made to hem a long sermon 
Augustinus de sermō● dni in mō●●  & full of fruit/ the which as saint austin saith in the beginning of this book that he made of that sermon it containeth all the perfection of Cristen living/ For in that sermon he taught 'em first which men of god been blessed & worthy to have his bliss/ Also he taught 'em the true manner of prayer/ of fasting/ of almsdeed & other virtues longing to the perfect life of man as the text of the gospel openly telleth/ and diverse doctors & clerks expounen it suffisauntly. the which process we may pass over here/ for as mickle as it is written both in latin & in english in many other places. And also it were full long process to touch all the points thereof here as by manner of meditation/ wherefore we shall at this time specially note that our lord began his sermon first 
●ō den p●●●ta●●  at poverty doing us to that poverty is the first ground▪ of all ghostly exercise/ For he that is overlaid & charged with temporal good & worldly richesse may not freely follow christ that is the mirror & ensample of poverty. namely he that hath liking & his affection under these worldly goods. for he is not free. but thrall & as in bondage of 'em. For of that thing that a man loveth inwardly & by affection▪ he is made wilfully▪ thrall & servant. And therefore is the poor man blessed that is to say. he that inwardly loveth no thing but god. For in that he is knit to god. as for the more part. wherefore say the saint Bernard in a sermon. that poverty is a great feather 
Bernerdus i s●●: quarto de aduent●  or a great wing. thorough the which man fleeth so soon in the kingdom of heaven. For as to other virtues that followen in this place of the gospel. the meed of hem is behight for to come as in time that followeth after/ But to the virtue of poverty it is not only behygthe for to come: but as in time that is now present it is yeven of christ by the foresaid words at the beginning of his sermon that been in these. blessed be tho that been pour in spirit. for her meed is the kingdom of heaven. Lo he saith not/ her meed shall be. but as now her me the is Also they that been not only pour▪ but pour in spirit b● 
●●  blessed/ for therein stant the virtue of poverty. & he is pour in spirit that hath little of the spirit of pride/ that is common to mankind by the first sin as a man is called pour worldly that hath lityl of worldly goods. But now leaving this matter 
B  torn we us to contemplation beholding our lord Jhu how lowly & meekly he sitteth upon that hill. & his disciples about him. & with how lowly & sad cheer he speaketh thoo words full of edification/ & teched that noble lesson of sovereign perfection. & also how meekly & entently his disciples beholden his blessed face/ & hearen the sweet words/ & setten 'em busily in her mind. And so have they great Joy & ghostly liking in his speech & in his sight/ And specially as I hope they weren 
●●  comforted in the noble short prayer that he taught 'em among other in that time that is pater noster. ● that for the great fruit 
〈…〉  that they felten therein/ & also for the great trust & hope that they were put in thereby/ For as we may well suppose as to the first/ that is the fruit thereof. not only they understand it after the lettir. but also therewith they hadden thorough grace the ghostly understanding of each petition thereof/ And sithen there in is contained the asking of all that us needeth to the body & to the soul/ and that touching our temporal life in this world & the life everlasting in another world & all comprehended in so short words: no wonder though they hadden great liking & comfort in that prayer by the great fruit that they tasted therein/ And so haven all they that thorough grace feelen the ghostly fruit and the sweet taste thereof. ¶ Also as to the second 
Secundum  comfort in that prayer. that is trust and hope how might her trust & hope be more stabled & strengthened/ than to see him that all only knew. what was needful and speedful to hem to ask/ & that might only give it 'em/ & teach 'em the petition/ by the which they might not err in her asking/ nor fail of her asking/ And so he that was domes man made the lybelle in her cause against the which he might not give his doom & his sentence. ¶ Also he that was lord made the bill of his servants for to ask only those things. that were need full to them and liking to him for to grant/ More comfort might not be touching prayer & asking in need. ¶ And also more over/ this comfort of this prayer was the more/ For as mickle as next before in the same place of that sermon he reproved the prayer of hypocrites & other that wern not worthy to be herd/ And so was the medicine more comfortable and liking. that the default & sickness was opened & told before/ All this comfort shall we find in this foresaid prayer Pater noster if we say it devoutly. & not in deadly sin. For our lord Jhus made not only this prayer to his disciples that weren that time specially with him in that hill. but also to us and all Cristen men generally that should make their prayer to the father of heaven in his name in to the worlds end 
●ō 〈◊〉 causa  But the more harm is. here is mickle people deceived that leaven to mickle this most worthy prayer & best/ by singular devotion in other private prayers/ or saying it without denotion/ As we may see all day many men▪ and women/ bearing beads with trilling on the fingers & wagging the lips▪ but the sight cast to vanities & the heart that only god knoweth as it is to dread set more upon worldly things/ Of the which manner of people speaketh our lord god by the prophet and saith thus/ This people prayeth & honoureth me with her lips. 
Populus hic labiis me honorat  but their heart is fer from me But for as mickle as this matter is spoken of in many other tretees and books both in latin and in english▪ & this prayer sufficauntly exponed therefore we passen over more shortly at this time hereof. But 
●ō de ●●p● ri●cia o●●●i on●● Pa●●● nos●●●  one thing touching this prayer▪ soothly I trow that who so will give his intent for to say it with devotion & hath an inward desire to the ghostly understanding thereof setting his heart as mickle as he may when he saith it both in coming and in private/ he shall thorughe grace by process of time find so mickle comfort there in. that there is none prayer made of man/ that shall be to him so savoury & so effectuell in what so ever need or case he be stirred specially to pray for remedy and help to god. & so shall he find in his soul when god will give his grace with great liking diverse underston ding thereof most aperteyneth to his desire and that other than is written in the common exposition thereof or parau●●ur better than he can tell. But mickle folk as servants and by red men have more will to pray for special meed that they coveten here than as true sons for the love and the plesing of our father god of heaven/ And so they setten more her lik●●ge and business in a private prayer made of man to our lady or to other sain● of heaven. than they done this in general prayer made of god himself. the which without doubt is most plesinge to him and most speedful to us. and therefore they been deceived in many manners/ I speak not here of the sauter and the service in holy church. Nevertheless other devout prayers made to god and to our lady & other saints been good to be said after that the devotion of men is stirred to say them in covenable tyme. so that they set not her affection the lass upon this most worthy prayer Pater noster: As mickle folk in the saying of other private prayers setten all her intent & speaken 'em with great devotion/ but in the saying of the Pater noster they been to negligent & rabben it forth without devotion/ & that maketh oft special meed temporal that they hope for to have by the saying of such private prayers/ as to overcome their enemies/ or for to be kept fro fire or water or sudden death. or other bodily perils/ And that is a great folly to trust upon/ by the saying of any prayers. without ritghwys living. And also men should not desire such special temporal medes. but only as is the will of god that all only knoweth what is speedful to us/ and that without doubt shall get us most effectually of any other prayer the Pater noster if it be said truly with devotion/ and specially by that petition & asking Fiat voluntas tua. sicut in celo et in terra/ that is to say Our ●ader in heaven/ thy will be done in all thing as in heaven so in earth. And so if it be best to us for to be kept fro fire or water or sudden death or any other bodily peril with out doubt our father of heaven god will give it us after the foresaid petition with rightwise lining. & else not/ say we never so many private prayers/ For as we read all day of diver see martyrs & saints. that some were brent. some drowned and in other diverse manners put to shameful death as to the world/ and that was best to hem & increase of her Joy and bliss of heaven. wherefore it had been a great open folly to hem as we may well were to have prayed for to be kept fro such bodily harms or perils & as against sudden death. it is speedful to many men for to have such death shameful to man's sight/ As saint Gregory telleth by Ensample of the prophet Abdo that was woryed of the lion/ that god purged of time here rightwise men by such shameful death/ For as holy 
Jus●us simo● te ●occupatus fu●●it in refrige●●●●●it  writ witnesseth soothly/ the ryghtwysman if he be overcome by any manner of bodily death/ his soul shall be saved and be set in rest everlasting/ Nevertheless we prayen oft & that lawfully to be kept fro sudden death. but that is understand that we be not cumbered with deadly sin therein to die without repentance of heart & shrift of mouth. and thereto as I hope is most best & effectuel prayer the pater noster specially in the two last petitions and askinges thereof by the which we prayen almighty god father of heaven that he suf fresh us to fall & to be cumbered with temptation of deadly 
Et n●no● i ducas in●●p ta●●on●  sin but that he keep us and deliver us fro all wickedness And though it so be that the matter of this worthy prayer be so plentivous. & also the thesyre of the wryther hereof were to speak more there of/ Nevertheless for it is written in so many other places as I hope suffysauntly. and also for the great process that followeth after/ we leave this matter at this time & all the fructuous sermons that our lord Jhus made to his disciples in that hill before/ going down with him by devout contemplation. and beholding how that after that noble lesson taught in the hill as it was skilful for the high perfection thereof our lord Jhus came down with that meek talk of his disciples speaking also homely with hem by the way. & they as the chickens of the hen followen him with mikel ghostly liking coveyting each before other to be ne●● him and here is virtuous & sweet words ¶ And after he was come down mickle people came against him bringing diverse seke folk & many as the gospel telleth by process. the which all he full of mercy heeled. & made hole both in body & in soul ¶ And thus shortly we passen here over mickle process of tie gospel & many chapters of the foresaid book of bo●a●●u●●t for the little edification of hem as it seemeth needful to simple souls/ to the which this book is specially written in english as it hath oft be said here before/ And so leaving this process in many places we shall only tell the notabylytees thereupon shortly to edification:  
Amen   

¶ Of the servant of Centurio & the son of the little king heeled of our lord Calpin ●●●  
IN this Gospel in that our lord ihesus meekly & unprayed went bodily to hele the seek servant and would not go to the kings son prayed. our pride is reproved in that we 
●ō con●●● suphian mū●● no●um  in the contrary manner been ready/ & leave to go to Rich men and mighty that we may beworldly worshipped by and to please them. and do the service that we may for worldly me de/ but we been loath to go to pour men/ and simple or to help 'em in her. need for ghostly meed. least it were against our worship as saint Gregory noteth in this place   

¶ Of the paletike man leide done in his bed by the house healing (& heeled of our lord Jhu. Captm xx  
IN this gospel 
Nonde i●i●mi ta●ibus corpo ralibus & spining alibus.  we have ensample & doctrine that oft scythes bodily sickness cometh of ghostly sickness that is sin. and that the helinge of ghostly sickness is oft cause of bodily heel. In that our lord first foriaf to the paletike his sins/ & after healed him of the bodily palesye ¶ Also here we may see the great virtue of true bilyve in y● that the faith & the bilive of one man. helped & saveth another. as the faith of the bearers of this paletike man/ saved him & also in the next chapter before the faith of Centurio 
De ●●ute fidei  gate he'll to his servant/ And also here after the faith of the woman Chananee saved her daughter/ And so it falleth now all day that children baptized/ & after deed before the years of discretion been saved in the faith of their godfaders thorough the merit of christ: & this is openly against some heretics that helden the contrary opinion:   

¶ How that Martha was heeled of her sykensse by touching of the hem of our lord clothing. Captm xxi  
The gospel nameth not the woman/ that was heeled by the 
Finibria vestimē●a been  touching of the hem of Jhus clothing/ But saint Ambrose. and other doctors say that she was Martha. the sister of marry Maudeleyne by the hem of Jhesus clothing as saint Bernerd saith may be understand every meek servant of god/ the which in any virtuous deed that he doth oweth to know truly heart and openly knowledge by mouth that only god is principal doer thereof/ and noughté he as the cloth healed not. but our lord Jhus that wered that cloth   

¶ Of the conversion of Mary Maudeleyne Captm xxii  
over curteis lord Jhesus was prayed of Simon the leprous on a day to eat with him/ and thereto he granted gladly & came to meet as he was wont to do oftsythes both of his owene curtosie & also for the love & the zeal that he had 
Non de cu●● al●tate● dom 〈◊〉 I●●●●  to the salvation of manes souls. for the which he was made man/ for so eting with hem & benygnly comining with 'em he drowe 'em to the love of him. Also for as mickle as he made himself so pertitely pour that he took none pocession of worldly gods for himself. as for his. therefore through that love of poverty he that was the mirror of meekness what time that he was prayed or bidden to mete. took it for the time & the place meekly. & with courtesy/ thanking/ & good will. And thenne it befell that Mary Maudeleyne that paraventur of time before had heard him preach. & thorough touching of his grace was greatly stirred to compunction and to the fervent love of him: though it were yet privily hid in her heart. when she heard & knew that he was at meet in the house of the foresaid Simon. she was fervently touched with sorrow of heart with inforth for her sins: & also with. the brenning fire of his love/ that she might no longer abide. but anon she went to that foresaid house where Jhesus sat at meet. considryng that without him she might not be save. ne have forgiveness of her sins. and so she went bodily in to the house/ And as she had foryete herself taking none regard to the gests that there were at the meet holding down her face & her eyen to the earth she letted not till she come to him that she sought. & inwardly 
Non 〈…〉  loved our lord Jhesu. And anon thenne she fell down to the ground prostrate at his feet. and with great inward sorrow & shame for her sins spoke in her heart to him. thinking as it were in this manner. My sweet lord I wot well and truly knowledge/ that ye be my god and my lord. and that I have offended your high majesty in many great offences and trespasses in so mickle that I knowledge soothly that my sins been without number as the gravel of the see/ But for as mickle as I believe that your mercy passeth all thing Therefore I wretched & sinful come to you/ & flee to your great mercy. forthynking inwardly of that I have offended & asking mercy & forgiveness. And I behete with all my heart amendment of my sins/ And that I shall never to my power for sake your obedience. Good lord put me not fro you. & forsake not my repentance. for other refute I wot well I may none have. and also I will not have/ For I love you sovereignly above all other. wherefore good lord forsake ye not me/ but punish ye me at your will. Nevertheless I ask algate mercy. And here with with great turste of his mercy and inward affection of his love/ she kyssede his feet otfe. And sadly weeping & shedding tears so thilk that shwesshe his feet with hem And so it seemeth there by that our lord Jhesus went bare foot/ After when she had well wept. with great dread of her unworthiness that her hereshould touch her lords feet/ she wiped him with her here devoutly. For she borught no thing with her so precious to wipe him with And also she wiped 'em with her here in a mendment of that she had beofre trespassed with her here/ that is to say as she had before used it in the pride and vanity than she would put it to the use of meekness & devotion. And also for the fervent love & devotion that she had to him she would not be letted thereof by the fetching of any cloth to wipe 'em with. but so wiping his feet with her here/ & afterward deuoutly kissing hem ofth scythes/ after she anointed hem with a precious ointment that she brought with her: supposing pe raventur that our lords feet were hard of the weigh/ & also for inward devotion beginning with dread at his feet as she did after with more boldness of love anointed his heed. Lord god who so would inwardly think/ & take heed to this deed. of this woman & all the circumstance thereof/ mickle ghostly fruit should he find therein. steering to inward repentance of sin ne & to true love of Jhesu and great devotion. But now forth as to the process take we heed also of the manner of our lord Jhesu in this time how benygnly and patiently he suffereth her do all her will. For it liked him full well knowing the inward affection and the true love of her heart. And so all that time he seaced of eting. and also with him all the guests wondering of the woman/ and of that uncouth deed: and of the patience of our lord Jhesu & his sufferance of her And specially of the master of the house/ Simon deemed him greatly in his heart. that he would suffer such a common sinful woman toche him so homely. And in that he thought that he was no prophet/ supposing that he knew her not but our lord that passing all other prophets knew the least thought of manes heart. answered openly to his privy thoughts she wing himself thereby a very prophet & more than a prophet. And by ensample of two doctors he concluded him tusty fyeng the woman that he held so sinful. & proved that she loved him more/ & showed more token of love by her deed than he with all his feste/ and so showing that not only the perfection of all virtues. But also the Justifyeng of the sinful stant principally in true love of god. he said to Simon as for a conclusion thus. Many sins been foryeven her. for she loved myket. And thenne he turned him to mawdeleyne. & said to her as for a full end of that she asked/ Thy faith hath saved thee/ go now in peace. O lord Jhesu how sweet and liking was this word to her/ & with how great Joy that she went a weigh/ soothly it was so liking/ that as I trow it went never after out of her mind/ And so was she perfitly converted to Jhesu leaving her sin fully and living ever after in all honest holily and drawn algate to him and to 
Non  his mother without departing perseverauntly/ In the foresaid process & the sentence of his gospel been many great notabytees to our edification/ of the which we shall touch some in party. first as to a sovereign. comfort of all sinful folk we have here openly showed in our lord Jhesu the abundance of his endless mercy that so soon & so gladly foryafe so many great sins & trespasses of this sinful woman. And so doth he to all that truly desyren & asken his mercy: but here behoveth charity & true love that was so specially commended 
Ca●i●as bo●●●●●  of him in this woman/ the whcihe only peace between god & the sinful man. As the apostle saith. that charity covereth the multitude of sins/ & without the which it is inpossible to please god. ¶ For as saint Bernard saith/ the quantity of every man's soul shall be taken & esteemed after the measure of 
Bernard su● can. ser ●●vii  charity that is therein/ that is to say that soul that hath mickle of charity is great. And that hath little is little/ and that hath nought. is nought/ as sayut Poule saith after the rehearsing of many great virtues. concluding thus. If I have not charity soothly I am nought/ And therefore saith our lord of this woman/ that for she loveth mickle. therefore she had 
Non  mickle forgiven as it was said before/ furthermore also here have we ensample of true repentance and penance that is 
V●●● penitencia ꝓ peccatis Conte a lollardoes Non de conte●● joan  needful to forievenesse of sins: showed in this woman Maudaleyne as we have heard/ the which penance as all holy church teacheth stant in sorrow of heart/ in shrift of mouth and in satisfactonn of deed/ But here paraventur some men thinking after the falls opinion of Lollards. that shrift of mouth is not needful/ but that it sufiseth only in heart to be shriven to god as the foresaid woman was▪ for the gospel telleth not that she spoke any word by mouth. & yet was her sin fully forgiven as it is said/ & as it seemeth/ this is a great evidence 
Non-use  for that opinion. But here to is an answer reasonable that our lord Jhus to whom she made her confession in heart was there in bodily presence very god & man. to whom by virtue of the godhead was als open the thought of heart as is to man the speech of mouth. as oft scythes the process of the gospel telleth & specially here openly both of the woman & also o● the pharisees thought/ wherefore the thought of heart was only than to him as mickle as is now therewith speech of mouth to man bodily. And for as much as now in the new law what time that we synen deadly/ we offenden him not only after his godhead but also after his manhood that he bought us with fro sin and ghostly death. Therefore us behoveth to do satisfaction to him after both kinds by true penance. knoweleching our trespasses both to god and man & asking forgiveness. And sithence we have not here his bodily presence as Maudaleyne had therefore in his stead us behoveth to show to the priest by word that we have offended him as man. as we shown to him by repentance in heart that we have offended him as god. that is to say at the lest by deadly sin/ For thereby only we been departed fro him: and unkindly losen the great benefice that he gaf us in his manhood/ wherefore if we will be restored again and knit to him as we were before in grace. we must do satisfaction/ not only to him as to god/ but also as to man that we have so forsake by deadly sin in manner as it is said/ ¶ And so as holy church hath reasonably ordained and bidden knowledge by mouth & make our confession truly of our sin to the priests that he hath specially ordained in his stead. as his vykers/ here to by thoo words of the gospel that he spoke to his disciples when he said to them thus ¶ what so ever ye bynden in earth. it shall be bounden in heaven And what so ye unbynden in earth/ shall be unbonden in heaven. ¶ Of this true penance needful for deadly sin not only by repentance in heart. but also by shrift of mouth to the pressed in gods stead if we may/ For more our lord god afketh not/ And therewith of due satisfaction following/ we have perfit Ensample openly showed in this blessed woman that was before so sinful. Marry maudeleyne in the process before said of this Gospel. as it is open enough touching the first part and the last. that is to say. repentance and satisfaction/ ¶ And as to the second that is confession though we read it not of her by word speaking for that was no need to him that knew fully her heart/ our lord Jhu there being in his bodily presence as it is said/ Nevertheless she showed the affection of this confession perfectly in deed in that that she would not show her to him private as sinful & asking mercy/ as she might have done betwixt him and her. or else before his disciples: but sparing for no shame that is a great part of penance in confession she cheese the place and the time where it might be to her as open reproof & shame that was in the house of the pharisee of the which she knew well having indignation and despite of the sinful/ and also at the meet when it should be most wondringe to him & all his guests upon her for the repreef & shame that she had of her sin was so great withinforth. that she foryate all shame & reprefe without forth. And so in that deed she knowledged openly her sin in general/ and also by will in special not refusing for to have herd it rehearsed and openly told of him that she came to our lord Jhesu/ the which as she wist well knew in special the lest part thereof/ and that might reasonably have reprehended her openly of it/ or he had forgiven it/ But our courteous lord full of grace and mercy saw that very contrition in her heart. and that good. will grounded in true believe that he was very god. & that might fully foryeve her 
Non fidē●●a●i●atē ri quisitis in contricione vera  sin as him liked/ and therewith that she had full hope to have his grace & forgiveness. and also the fervent love that she had to him/ the which three virtues been needful to every man that will have forgiveness of sin/ And so without any more penance he fully foryaf all her sins. and bade her go in peace that was peace of conscience fully made between her & god and man. for her true faith & bilyve in the which were grounded perfectly hope & charity. as it is said. had made her safe/ And so shall it the most sinful man that is or ever shall be▪ if he have it truly grounded in his heart by very contrition as she had. for then without doubt he will not spare for any shame to knowledge his sin by word openly to man in god's 
R 〈…〉  stead. as she died by will to him: that was both god & man as it is said. But here paraventur seemeth to some men that as the sinful man shall follow this woman by true forthin king of his sin. so should the pressed follow our lord in light foryeving showed thereof enjoining no more penance than 
R 〈…〉.  he died therefore/ But here answer holy doctors that sayen that the contrition and the forthynking of sin may be so great and so perfect that it sufficeth without any more penance to full forgiveness there of the which there as it is/ if the pressed might see and fully know/ he should give no more penance. But for as mickle as man seeth not the heart as our lord Jhus god & man died. and so may he not know it but in party as by tokens wythoutforthe. therefore as to the syker part he shall enjoin penance for sin more or lass as holy church hath ordained. And would god that all sinful people would follow this woman in true forthynking & thenne with 
N 〈…〉 i b●  out doubt they should have of god full foryeving were the penance more or less of the priests enjoining/ furthermore in the foresaid process of the gospel/ our lord Jhesus gave ensample to the prechours of god's word that they should not spare in time to say the sooth. for displesing of 'em that feeden hem or yeven 'em other bodily sustenance. In that not withstanding that the pharisee fed him as he did oft. he reprehended him openly in his own house of his misbelieve & of his falls thought. in the which he had indignation of the sinful woman. and as it would seem to stirring of his great maulgry he spared not to Justifye that woman that he deemed 
Non contra condionem malan  so sinful. showing her more loving god/ than he/ & that she was saved by her true believe before him that failed thereof▪ but not withstanding this on that other side the pharisee left not after to feed him & do him humanity as many men now done. the which what time that a sooth is said that is contrary to their will or opinion. they withdrawn her humanity & affection fro him that saith it: be he never so good or virtuous in living And soothly in that condition they shown 'em self what so ever they been unloving to Jhus/ that is very soothfastness & more unkind than was this pharisee/ & so worthy more reprefe of him & more pain. Nevertheless the prechouror another ghostly man that representeth Cristes' person. shall not spare to say the sooth in time▪ for dread or maugre or withdrawing of favour or any temporal profit if he will be the true member of christ. And soveraiuly be he ware of glozing. or favour to error. for that is most abominable. Also in this process before said of the gospel in that that our lord Jhus rehearsed to the pharisee the good deeds of the woman. in the which he failed/ as that she wash his feet with her tears that he did not with water. & so forth of other. & therewith he told not what he did▪ to him that she did not/ we have ensample & teaching what time we be tempted to Justifienge of ourself & reproof of other/ thenne to think & have in mind the good deeds & virtues that been or may been in that other man foryeting our good deeds or virtues. & bringing to mind our defaults and trespasses. & so shall we virtuously dame ourself and excuse other. and so profit in the virtue of true meekness that he grant us mirror of meekness blessed Jhesus.  
AMEN  
Hic premittuntur duo capitula de sancto Johanne Baptista   

¶ Of the speaking of our lord Jhesu with the woman samaritan atte the pit Capitulum xxiii  
IT befall upon a time that our lord Jhus should go fro the Country of Juda in to galilee. he must make his weigh by the Country of samary/ where was a draw well that they called the well of Jacob. that was a pit of water/ upon the which pit he rested him as weary of going: Lord Jhu 
〈…〉  what is this that thou that art the soothfast weigh & maker of all earthly way. so art weary of the weigh. the which thorough thy sovereign might bearest up & confortest all other in her way. But thus wouldest thou in thy manhood show all thy kindly infirmity of man. as in hunger. in thirst & weariness oft scythes & such other for to show the very kind of man that thou tookest for our sake. & so was all thy bodily living in this world painful & traveillous to our ensample/ blessed be thou ever In the mean time as he sat so on the well & his disciples were gone in to next the cite to buy men/ there come a woman of that country to fet water at that well the which was called lucy/ & our lord Jhus willing show to her & by her to other his godhead. spoke with her long time of a great thing & high in 
Not●  ghostly understanding the which speaking both of him & her. & how his disciples come again. & how at the woman's word the people of the Cite comen out to him & held him with 'em a certain time. & after how he went fro 'em. we passen over at this time. for as mickle as it is open & plainly written in the gospel of John. But in this process we may note in our lord Jhu first a token of great meekness in that he would be all 
Nota ●●●●  loan what time he sent his disciples in to the cite for to obey meet. And in that buying ensample▪ that is leeful to god's servants for to have money & reserve it to her need: Also in that he spoke so homely with that simple woman & of so great 
Contra s●ꝑbos doctores & pndicatores  things/ as though it had be with many great wise men. the pride & the presumption of many great clerks & prechours is confounded & reproved. the which if they should show her wisdom or cunning not only to one man/ but also to few men/ they would hold all as lost & such a simple audience tell unworthy to take her proud speech. ¶ furthermore in that the 
Exemplum contra gulam  disciples broughten her meet to him & bidden him eat there at well/ we have ensample of poverty and bodily penance in his manner of feeding after his travail/ so there without the city as we may suppose drinking of the water & that not only at this time/ but as we suppose oft scythes/ when he went by the country he eat in that manner without the towns & dwelling of men atte some river or well/ were he never so weary or travailed in body. showing therein the great love that he had in poverty and meekness. he used not curious dyghting of diverse meats roasted & sudden. nor precious vessel of silver of peewter/ nor delicate wines white & read but only the clean water of the well or the river eating breed there with as a poor man meekly upon th'earth/ Also in that he answered to his disciples first where they beden him go to meet/ & said to 'em thus/ I have meet to eat that ye know not/ for 
Exemplum ꝓ pndicatoti b● & curatis  my meet is that I do & work the will of him that sent me And so he abode the coming of men of the city to preach hem. first we may see. how busy he was about ghostly feeding. first fulylling in deed that longeth to the soul & ghostly sustenance/ than that longeth to the bodily sustenance/ though he had thereto great need. And so gave he Ensample to prechours and curates for to do. mickle more ghostly fruit is contained in this gospel. the which who so desireth to know more fully/ he shall find it in the book of saint Augustyne/ upon the gospel of John/ where he maketh of the process of this gospel a long process & clergiable full of ghostly fruit But for asmuch as here is made mind of the poverty of our lord Jhesus as it is oft before. & also of his abstinence/ therefore of these two virtues perfitly taught us by ensample/ both of him & his disciples it shall follow after more plainly in the next chapter/  
¶ Hic pmmittuntur plura capitula & transit ad caplm xxxvii. in Bonaventura pro eo qd materia huius capli videtur conveniencius sequi istud capitulum pretactum/ Sed postea sequntur de ipsis quinque capitula ꝑtinencia ad contemplaconnem pro die Jovis/   

¶ How the disciples of Jhesu pluckeden the ears of corn and eaten it for hunger on the sabot day/ Caplm xxiiii.  
IN a sabot day as the disciples of our lord Jhesu wenten by the fields with him where ripe corn was growing/ they were ahongred and pluckeden the ears/ and froteden hem between her hands: and eat hem/ And the pharisees that ever aspyeden our lords words and deeds for to take him in default against their law: reproved herfore both him and his disciples/ And saiden that it was vnle●ffull on the sabot day. But our lord excused 'em first by need that is out take in the law/ As david and his men in need eaten 
Nota  the priests breed that was else forboden/ And also by that reason that the priests of the law on the sabot day cyrcumsiced and made sacrifice. the which were bodily works not so needful as that they diden/ And also his presence that was lord and author of the law gave hem leave/  
But if we take here Inward intent with devout compassion of that need of the disciples in the presence of their lord almighty. we owen reasonably to be stirred to the love of poverty & bodily need for his sake/ For wonderful it is to think that they that were choose so specially to the high degree of apostles. & there through made princes & domesmen of the world should be put in to so great poverty & need for to eat the raw corn for hunger as they were unreasonable beasts/ and namely in his presence that was maker of all meet & drink at his will: & lord of all the world. as though he might not help 'em at her need/ But the good lord that died all thing for our salvation. he suffereth this need in 'em for the best as he took in himself all the need of mankind without sin/ And so though he had copassonn of 'em in asmuch as he loved 'em tenderly. Nevertheless it liked him that need in hem & the good will of hem therewith that gladly suffered that need for his love And so it pleased him not only for her meed that he knew moche therefore. but also for ensample for us that should come after/ For 
Nota tria  here have we specially that have forsake the world for the love of god ensample & stirring to three virtues namely that been needful to us/ That is to say patience in bodily need. perfit poverty. 
Primum  & against gloteny virtuous abstinence/ And as to the first sithen the disciples of Jhu that hadden left & forsaken all that 
Corporalis necessi●●●  they had for to follow him suffreden patiently & gladly so great need of bodily hunger in his presence. whom they saw miraculously feed other men. & help at her need/ moche more we owen to be patient in bodily need when it falleth that been not so worthy: ne so perfitly loven god/ but rather have deserved for our mysliving & unkindness against our lord god much more penance & disease than he will suffer us for to have/ And peradventure we comen never to so great need for to suffer for his sake/ As to the second that is perfit poverty 
Secundum Perfectap● upertas  for god's love. we shall understand that his poverty passed in perfection the highest degree of wilful poverty of other without comparison/ For other men's poverty that have forsaken for crystes love all richesses & worships of the world is in reputation of men in asmuch as it is hold virtuous as it is/ But 
Nota de perfectissima paupertats Cristi  his poverty was in reproof & despite of men in asmuch as it was not known that he took this poverty wilfully. but as of need as it seemeth in the foresaid process of him & his disciples. when they eaten raw corn for hunger and he halpe 'em not and in many other places of the gospel he showed him as poor & needy/ And for asmuch as that poverty that cometh of need & not of will is in despite & repreif. and all that known him saw that he had neither house nor possessions. they hadden him in the more contempt. For comynly such needful poor men been despised of all men & set a● nought/ But nevertheless they may be full honourable in his sight that thus gave ensample thereof/ wherefore it is full perilous for to despise any poor man/ But if we will wite who is virtuously & perfitly 
Nota  poor. we shall understand that not only he that made his professonn to poverty & hath left all worldly richesses as in haviour without forth. but he that therewith hath that poverty set in his heart within forth: so that he will not more love nor desire any worldly gods or possessions but only that is needful to his living/ For if a man be in poverty & suffer need without forth through lack of worldly gods. and therewith he desire with delyberation in heart within forth more than him needeth/ that man liveth not in virtuous poverty. but in wretched need without meed/ For the lust of the will within forth with full assent thereto sufficeth to the fulfilling of sin & to the loss of meed/ wherefore he that will be perfit poor 
Nota 〈…〉  he must look that neither he have nor desire more than is needful to his living. Of this virtuous poverty speak saint bernard sermone quarto de Aduentu & in sermone quarto de 
bernard T●●●ta con●●a g●l●●  Nativitate dni/ furthermore touching the third virtue that is abstinence/ whereof against gluttony we have ensample here in the disciples. and also before in our lord Jhesu. we shall understand that gluttony is a vice against the which it behoveth us while we lyven in this flesh for to have continual battle. as holy faders that known the temptation thereof by long experience techen us. & specially saint bernard in diverse places telleth how we shall flee gluttony/ and nourish the body only as it needeth to the he'll thereof and more shall we not seche o● desire to the body/ wherefore in all that we taken over/ that is to say to fulfil the lust & the liking/ that passeth the terms of kind. and disposeth to death bodily & ghostly/ 
Nota contra plures bestiales & gulosos  And so it falleth oft that many men been so much over: comen with the lust & liking of the flesh/ that as unreasonable beasts they putten the lust before the heel taking such meats & drinks the which they known well contrary to their he'll/ And after the which they woten well that they shall feel great passions & sicknesses/ And so not only in the body undisposed to serve god. & to virtuous occupation But also the 
N  soul is defoiled that he may not see god with cleanness of heart as he made him to. And soothly this is a foul vice & a perilous/ And nevertheless moche people been blinded and deceived in this point both ghostly & worldly: that excusen 'em falsely by the love of the flesh & the stirring of the lust/ that cominly eschewyth that is most wholesome to the kind/ if it be not liking to the sensuality. & desireth that is most unwholesome if it be delicate & liking thereto/ wherefore among all the spices 
Nota  of gluttony this seemeth most reprovable. in asmuch as it is not only contrary to the soul. but also it destroyeth & sleeth the body/ And so he that taketh meet or drink wilfully knowing that it is contrary to him and undisposing to bodily heel. may dread of his doom and repreif in God's sight as of a man sleer/ and that is worse. sleer of himself/ Other men that been overcome by the sensuality & the temptation of the flesh for to take of meet & drink that is wholesome though it be liking. either in untyme or more in quantity than it needeth or with great lust & greediness been more excusable for the common infirmity of the first sin of adam/ But for asmuch as this vice of gluttony in all his spices is reprovable/ therefore it is needful to us for to eschew it to our power/ And get and keep the virtue of discrete abstinence/ As our lord Jhesus & his apostles and other saints haven both taught us & yeven us Ensample keeping the body and feeding as it is needful thereto/ after that kind thereof & the travail that longeth thereto. In manner as a horse oweth to be kept for to do his Journey/ so that he fail not by default by to mickle abstinence on that one side. & that he be not rebel to the spirit & proud by mickle pampering on that other side. but in a good mean of abstinence that teacheth the virtue of discretion. the 
D 〈…〉  whtche discretion as saint Bernard saith is not only a virtue. but also keeper & leader of all other virtues: For if that lack that seemeth virtue is vice. And as sanit gregory saith Discression is mother and kepar of all virtues/ this discretion touching abstinence & feeding of the body. stant generally in this point as saint augustyn saith in his book of confessions that a man take of meet & drink to sustenance of the body only as he would take of medicine for to hele his infirmity. wherefore right as in taking of medicine man hath no reward to more or less/ or to the preciosite. or boystnesse or sweetness or bitterness/ but only as it is most convenient & profitable to hele the sore or the sickness/ so for as mickle as hunger and thirst been infirmity of mankind thuroghe the first sin of man. meet & drink that been as medicine to this infirmity should be take only as for he'll thereof/ as saint augustyn saith Thus mickle is specially spoken here of abstinence & gluttony by occasion of the hunger & the simple food there against of the disciples of Jhesu as it it said/ for as mickle as here endeth the third part of this book that stant in contemplation of Cristes' life for the wenesday/ upon the which day to our ensample he began to fight against gluttony specially by his fasting in desert as it is said before. the which vice of gluttony he grant us of his grace to eschew & the virtue of discrete abstyneuce to keep that is blessed wythouten end Jhesus  
AMEN   
¶ Explicit contemplacid pro die Mercuru. et tercia pars   

¶ Incipit Quarta pars ꝓ die Jovis/ ¶ Item Bernardus de abstinencia in Epistola ad fratres de monte dei quantum ad Religiosos. Item in sermone. iii. de circumcision edomini  

¶ Of the feeding of the great people with breed multiplied Capitulum xxv  
 
Two times the gospel telleth that our lord Jhus multiplied a few loves of breed. and there with fed many thousands of men to the full: In the which process taking heed to the words and the deeds of our lord Jhesu as the gospel openly telleth. we may see to our edification ghostly many good sterynges to love him & thank him and worship him sovereignly. and specially we may see in this process that our lord Jhesus was merciful and courteous and kind and discrete and circumspect. first that he was merciful. shown 
Jhesus mice ricors  his words he said thus/ I have pity and mercy upon the people/ so that mercy stirred him and drough him to help 'em and feed 'em at her need/ for as david witnesseth/ All the earth is full of his mercy/ Also he showed his great courtesy and wonderful kindness in the cause that he assigned after saying thus/ For loo now these three days they abiden 
Jhesus curia lis  and suffren and bearen me fasting/ and they have not whereof to eat/ as though he were bounden to them for her benefice done to him in that they abiden so with him. And nevertheless in sothenes it was for her owen good & profit and not for his. But that is his sovereign kindness & courtesy & endless goodness that he hath liking to dwell with us only for our profit and salvation. though there be there thorough as to him none increase of his goodness. wherefore all though that so lowen him by good living and gladly hearen his doctrine and keepen his hests. he loveth & hath liking to dwell with 'em ghostly and faileth never to help 'em at her need/ Ferther more our lord Jhesus taking heed▪ that many of the people were come to him fro far country & seeing the peril of the people in mickle fasting. by cause of the great travail that they should have in her going again said thus/ If I suffer 'em 
Jhesus 〈…〉  go home again in to her owen houses fasting. they shall fail and perish by the way/ where he showed that he was discrete & circumspect seeing before her need/ & unmyght/ & therefore ordaining remedy & help before by her bodily sustenance 
N  that was needful to her travail to come after. And so in this speech & deed of Jhu is doctrine & Ensample of discress you to prelate's & hem that haven cure of other to take heed of her In tyrmyte & of her travail. & thereafter ordain to hem bodily sustenance covenable and sufficient that they fall not by default 
●  in the weigh of this bodily living in earth. Also in the foresaid process we may understand ghostly the gracious governance of our lord Jhesus to us living in this world each 
Noc●●●●●s  day. For we have not to eat bodily or ghostly but he give us/ And so if he suffer us fasting we shall fail in the weigh. For without him we may not help ourself in any ghostly need wherefore we have no matter of elation or vain Joy of ourself what time that we feelen any comfort or profit in ghostly exercise. for it is nought of us but only on him/ and so if we take good intent we may see that they that been true servants of god & chosen of him. the more perfit that they been in living and the near god. and the more excellent in his yefts of grace: the more meek they been and the more abject in her own sight. For they known well that they have nought of himself but wretchedness & sin. For the near that a man cometh to god. the more clear sight he hath ghostly/ and so he seeth the more clearly the great goodness and the mercy of god. wherefore pride & vain Joy that comen of ghostly blindness may not have place and resting in his soul that is so lightened through grace/ For without doubt he that knew well god. and soothly examined himself/ might not be proud deadly/ Also here is great comfort to sinful men of the great mercy of our lord Jhesu if they wyllen torn again & come to him by very repentance what time they been departed fro him & gone in to the far country of wickedness. for as the gospel telleth that he was specially stirred to mercy of the people/ for as mickle as some of 'em were comen to him fro far country. So without doubt will he to every sinful man that will come to him ghostly as it is said by his weigh of departing never so long before/  
AMEN   

¶ Of the fleeing of our lord Jhesus when the people would have made him her king/ Eapitulum xxvi  
AFter that our lord Jhus had fed the people to the full as it is said in the next chapter before. they seeing his might in that miracle/ and how he might help 'em at her need. for her profit temporal they wolden have made him her king. But our lord Jhus knowing this will of 'em/ hem unwitting fled in to the hill. so that they might not find him. And this was that hill as some clerks sayen upon the which he made that excellent sermon/ that is spoke of before: and thus he fled/ for he would not have temporal king domes & vain worlds worship. But take we here good intent how & in what manner he fled this worship effectually without feigning. first he bad his disciples take the ship & go in to the water before him and thenne he alone went in to the hill so. So that if the people would seche him among his disciples they should not find him. And so he scaped away fro 'em that soughten him to worship. giving Ensample to us for to flee temporal worship/ for he fled not that worship for himself/ but for us. knowing what peril it is us for to coveite or desire temporal worship/ For soothe it is that 
Non concan 〈◊〉 nos hono●s per●u●a m●●●  worship is one of the most perilous gnaris of the enemy to catch & beguile manes soul/ & one of the heaviest burden that draweth down & overcometh the soul deadly▪ whether it be worship or prelacy or of temporal lordship. or of great cunning. For scarcely is there any man that hath desire in worship. but that he is in great peril of falling. or else fully fallen down 
P 〈…〉  in the pit of deadly sin. as we see by many reasons. First for as mickle as he that hath great delight in worship is busy all times in his mind. how he may keep his worship & make it more. & so as gregory saith/ ¶ In as mickle as a man hath set his liking in thing that longeth to the world or to the flesh here beneath forth/ in so mickle is he departed fro the ghostly 
S 〈…〉  liking & love of god. & heavenly things above forth Also he that loveth worships is busy to procure & get him friends that now keep him in his worship/ And also further him to greater worships. wherefore often scythes fallen diverse causes in the which he offended god & his owen conscience for to please such friends. And in the same manner he maketh hem 
〈…〉  to do for him. Also comynly he hath indignation of other that been in worship. & bacbyteth 'em to make himself more worshipful & more worthy. and so he falleth in to hate & envy of 
Qu●●●●  his brother. ¶ Also he hold him self in his owen sight & also desired to be had so in othermen's sight worthy & worship full/ And so he falleth in to the fowl vice of elation and pride and vain glory/ But therefore as the gospel saith. He that hold himself as ought worthy when in soothenesse he is nought/ he deceiveth foul himself/ & therefore said our lord to his disciples in the gospel/ when ye huae done all things that been bidden to you. say ye soothly with heart. we been unworthy and vain servants. But this may not he say that hold 
Quintum  himself worthy & worshipful. furthermore as to the last when this liking of worship is rooted in man/ he is so hungry & greedy after worships that he may not be filled. but every day procureth new worships/ & the greater & the more that he getteth/ the more he coveted/ and desireth. For he holdeth algate himself more worthy & worshipful than he was before/ both in his own sight & in other man's sight/ & so he falleth in to deep covetise: that is the foulest vice & the rote & the cause of many other vices/ Of this vain delight in worships & of the peril thereof. saint Bernard speaketh to men 
Bernardus sermo ●●●o de a●c●●sion●  specially in this manner. All we been noble & worthy creatures & of a great manner will. wherefore kindly we desiren hyghenes. But woe to us if we will follow him that will set his seat in the hill of high lordship. & high might/ & be like to god in worship that was lucifer that thus stighe up by proud will in to the hill of highness first a glorious Angel. but suddenly fell down therefro made a fowl fend of hell/ ¶ Also taketh heed furthermore that he that fowl fiend after his falls coveting by his wicked envious will to cast man down fro his bliss/ he durst not tempt him for to styghe up to that hill of lordship & great might/ that himself so suddenly fell down fro. but as a falls trechour he showed him in another hill like thereto. that is to say the hill of great cunning. and counciled him falsely to styghe up in to this hill by proud desire of worship when he said to him in this manner/ ¶ ye shall be as gods through great cunning/ knowing both good and evil. ¶ And for as mickle as man gave his assent to his sugestyons: Therefore he fell down as he died. And so we may see that covetise of great lordship & high might prived the angel of angel's bliss and desire of great cunning despoileth man of the Joy of endless life And of both mischiefs was ground and cause. delight & desire of vain worship/ wherefore seeing this peril of vain worship if we dread the fall of the angel & of man. we must flee in will fro both these hills of high lordshypp & great cunning. and go up with our lord Jhu in to the hill of contemplation & devotion by meekness: forsaking the world & the will to be worshipped of the common people as he died/ But in this fleeing fro the people and going of him alone in to 
Notabile ●●●●  the hill as it is said before in the process of the gospel. take we heed furthermore to our edification. how he left his disciples and made 'em against her will to take the ship & go● in to the see without him/ For they would not her thonkes have been departed fro him/ And in that was her desire good for to dwell ever with her lord/ Nevertheless he ordained otherwise seeing what was best for hem/ And so thenne they meekly diden as he bad and were obeissant to him though 
nota q̄● 〈◊〉 〈…〉 spū●●●●●ed●●b a●a ● 〈◊〉 d●● ad ●●  it so were that it were never so grievous & hard to 'em▪ Thus it fareth comynly with ghostly livers by special feeling of the presence of Jhu & of his absence in her soul th●● would not that ever he should go fro 'em. as by special ghostly comfort in any time/ But he doth other ways For he gooth & cometh as it is his will: and for her best/ But what shall such a devout soul do when she feeleth her ghostly spouse Jhu so withdrawn touching his special comfort/ soothly she behooveth besily & oft call him again in con: tynuell desire & devout prayer. and in the mean time pa●y●tly suffer the absence of her spouse. and by ensample of the disciples of Jhu that through obedience at his bidding wenten in to the ship. and token the water in his absence/ Suffer the wawes & tempests of temptation & adversity: and patiently abide till he would of his grace come in to that soul: and make rest & peace as it shall follow after in the process next to come/ Of this matter saint Beruarde in divers places maketh a fair process and devout the which for asmuch as it longeth & is pertynent specially to ghostly folk▪ and also as I hope it is written sufficiently in divers tretees of contemplation/ we passen over here as we done in many other places such authorities of him least this process of crystes life should be tedious to common people. and simple souls to the which it is specially written/  
AMEN   

¶ Of the prayer of our lord Jhu in the hill. and how after he came to his disciples upon the water going/ Caplm xxvii  
AFter the disciples of our lord Jhu were gone in to the ship & the water as he bad 'em: and as it is said before: he went up in to the hill alone: and there was he occupied in prayer in to the fourth part of the night: so that three parties of the night that were passed he had continued in prayer/ And 
notable: de or●e  thus we read oft times he yaaf him to prayer/ where fore take we here good intent in what manner he prayed and how that he loweth him in his manhood. and mekith him to his father of heaven/ He chesith solitary places. and gooth to hem alone to pray and doth his tender body to penance. & wakyth long wakynges. he prayeth as the true herd for his sheep. For 
n qual●● Jhs orat  he prayeth not for himself. but for us. and as our advocate & mediator between the father & us/ And also he prayeth to ensample of us that we should oft times pray. and specially love prayer/ For oft times he bad his disciples & taught 'em for to pray/ And so that he bad 'em by word: he showed himself in deed/ He taught 'em & said that it behoveth & is needful ever to pray: and not fail in leaving thereof showing that contynuing & oft asking in prayer: getith at last without fail that thing that is asked: and hereof he told ensample of the 
Luce. xviii.  domesman. that at last through long crying & asking of the wydo we died her right: as the gospel of luke telleth/ Also to stir 'em for to pray and trust for to get that they asken he told another ensample of a friend. That at last through moche asking. lente to his friend the breed that him needed as the same 
Luc. xi.  gospel telleth in process concluding & saying thus/ Asketh: & it shall be yeven to you/ And all this he said to teach us the virtue of good prayer. the which may not be esteemed: for the virtue 
Notabil  thereof is so mighty & so great: that it getith all goodness. & puttith away all manner of wickedness/ wherefore if thou wilt patiently 
vict● oron m● multipler.  suffer adversities and mightily overcome temptation & diseases: be thou a man of prayer/ Also if thou wilt know the sleights of the devil & be not beguiled with his false suggestyons: be a man of prayer/ Also if thou wilt take the high way to heaven by travail & penance of the flesh: & therewith gladly continue in God's service: be a man of prayer/ Also if thou 
H●m● oronge.  wilt put away vain thoughts and feed thy soul with holy thoughts & ghostly meditations & devotions. be a man of prayer/ Also if thou wilt stable thine heart in good purpose to god does will putting away vices & plantyng virtues. be a man of prayer. for through prayer is gotten the yeft of the holy ghost: that teacheth the soul that is needful thereto/ Also if thou wilt come to heavenly contemplation: and feel the ghostly sweetness that is felt of few chosen souls. and know the great gracious yefts of our lord that may be felt: but not spoken: be a man of prayer/ For by the exercise of prayer specially a man cometh to contemplation. & the feeling of heavenly things/ Here may we see of how great ghostly might & virtue is devout prayer. and to confirmation hereof & of all those things that been said before the holy 
Nota de simpli●.  writ & doctors sayings fully proven/ furthermore we have a special prove in that we see every day by experience many men simple & unlettered by the virtue of prayer get & have all though things that been said before. & many more greater yefts of grace/ wherefore moche ought all christian folk be stirred to the exercise of prayer. but principally they that been religious whose manner of living is ordained more specially hereto/ Of this virtue of prayer. and how our lord giveth to him that devoutly asketh him in prayer that thing that they ask in manner as it is most speedful to hem/ Saint bernard by devout process telleth in diverse places: the which process passing over torn we to our lord shuns & his disciples. and to the foresaid process of 'em/ what time that he was alone praying in the hill as it is said. his disciples were in the see in great disease for asmuch as the wind was against 'em. and the ship in p●ynt of perishing through the great wawes ● the great tempest that was risen in that same time/ And so we may see if we take good heed by de●out compassion in what mysche if ● tribulation they were in at that time: both for the great tempest that was risen upon 'em. & also for the night time/ and principally for they lackeden her lords presence that was all her refute in her need/ But he that good lord that knew what was best for hem. and that suffered this disease of hem for the tyme. when he saw time also sent 'em comfort & help/ and so at the fo●●th waking of the night. he came down fro the hill going upon the see: & coming toward 'em/ Now behold we here Inwardly how that blessed lord after his great travail of long waking & praying came down all only i● the night time fro that traveylouꝰ hill. and peradventure stony & bare foot and so gooth he sadly upon the water as it were upon the earth/ For that creature knew her maker and was obeysaunt to ●ym at his will/ And what time he came nigh the ship the disciples supposing that it had be a fantasme crieden for dread/ And then the benign lord having compassion of 'em: and willing that they should no longer be distourbled & tra●eylled. him sykerde of his presence. and said: I am he that ye desiren. be not adread/ And the●̄e peter that was more ●er vaunt than other trusting of his might at his bidding he begun to go toward him upon the water/ But anon as▪ a great wind blewe. he failed in believe. and dread. and so began to drench. but the good lord with his right hand took him up and kept him fro perishing. and then went in to the ship with him. and anon all the tempest ceased. and all was in peace & tranquylite/ And so the disciples with great reverence & Joy receiving her lord weren put in great rest▪ and sovereignly comforted by his blessed presence/ This is the 
Notab●●  process of that gospel shortly/ In this process touching the disciples we have ghostly doctrine & ensample of patience 〈◊〉 tribulation & of profit thereof/ As we had before touching himself of the virtue of prayer as it is said/ wherefore we shall understand that as it fell with the disciples bod●●y. so it falleth with us all day ghostly/ Our lord thus suffereth hem that been chosen of him for to be diseased and have tribulation in this world both in body & in soul/ For as holy writ wrtnessyth. 
〈…〉  he be●yth every child that he receiveth to his g●ace▪ And as the apostle paul saith/ All though that been wrthout discyply●e been not kind children. but of avowtry: and it is speedful to us to be so beaten. and to su●●re tribulation & disease in this world for many causes/ For thereby we been taught for to know ourself & our own wretchedness/ Also there through we profiten ghostly & geten virtues: and when they been gotten the●e through keepen hem the better. and furthermore that is most of all there through we trustly hopen & abide that everlasting meed 〈◊〉 the bl●sse of heaven/ wherefore we shall not be discomforted by hem or in patient in hem. but rather covet 'em & love 'em▪ But for asmuch as the profit of tribulations though it be mo●he worth and of great virtue & moche meed/ Nevertheless man● m● thinken hem full hard & grudges against 'em. as inportable▪ by cause that they known not & seen not the virtue of 'em. Nevertheless 
bernard su●●o ●ui 〈◊〉 〈◊〉. 〈◊〉.  many holy doctors tell & techen us the great profit of hem in many places to comfort us gladli for to take ●ē/ And specially among other saint Bernard in divers tretees wherefore ●aue we no wonder though our lord thus suffered his disciples the which he loved so specially to be troubled with tempests as it is said & suffer tribulations/ For he kneew 
●tm̄ can xiii. xxv. & lxxx.  her ghostly profit thereby/ For oft we read that her ship was in peril by tempests & contrary winds: but it was ne●er drowned or fully perished▪ & no more shall we what tribulation so ever come to us if we suffer patiently & trust fully in the help of our lord ●hū that will not fail us at our need ●apitulū sequens de chananea premittitur. ubi notatur de angelis ut infra caplo. thirty.   

¶ How the pharisees & other token occasion of slander of the words & deeds of ●hū/●aplin xxviii.  
WE shall have no wonder though some take occasion of slander of our words and deeds been they never so▪ go de & true/ For so it befell of our lord ●hesu oft times/ And 
Descan 〈◊〉.  yet might not he err in word or deed/ wherefore it befell on a time that the pharisees askeden him: why that his disciples wish not her hands when they went to meet/ And in that they kept not her custom after the teaching of her elders/ But our lord seeing that they charged more the washing without forth & bodily cleanness▪ than virtues of the soul with inforth and ghostly▪ answered hard again reproving hem that they breaken the hests of god for her tradyconnes and bodily observances. declaring after that vices that comen out of the heart defoylen more a man than doth the bodily meet taken unwasshen/ wherefore they weren ghostly slandered & stirred against him. but he took none heed thereof. for they we ren▪ blind in soul through malice/ Also oft times our lord ●hesns wrought miracles upon the sabott day that weren gods holy days to the Jews as been now the sundays to christian men. that he died to confusonn and reproof of the Jews that kepten straightly the law in bodily observances. and not in ghostly understanding as his will was/ For he bad not the holy day for to leave therein good worthing and deeds of charity: but for to seize and abstain fro sin and bodily works. wherefore they were greatly slandered. that is for to say token occasion of sclawder against him: and conspired in to his det●e. and saiden that man was not of God's half. that kept not the sabott day/ But our lord left not therefore to we●ke miracles and do deeds of charity in those days. but moche more died hem: for to destroy the Jews error afore said/ Another time also when he taught in the synagogue ghostly lore. & said that he was the breed of life that came fro heue● & it behoveth to eat his fless● & drink his blood who so should be saaf & have everlasting l●fe. they understanding his woods fleshly & not ghostly grutcheden against him. and token occasion of great slander. and many of his disciples through that miss understanding fleshly forsoken him/ But Peter in the name of twelve apostles answered. that they w●lde not leave him/ For he had the words of everlasting life And so that was slander to the bad. was virtue to the good▪ ●n the foresaid words & deeds of our lord ●hesu we have ensample that we should not let to do good works for occasion 
〈…〉  of slander unskilfully taken of other: or for en●re and evil will of 'em. and specially of that deed that is necessary to soul's heel. we should not cease for any slander/ wherefore 
〈◊〉  saint Gregory saith that a man shall rather suffer slander for to rise. than he shall leave the truth/ ●hat is to sa●e in three manners after the common sentence of doctors▪ first of the 
p̄●●●̄●e ●●as ●●te  good life a man shall not cease for slander. that is to say ●e shall not do deadly sin. for putting away of any slander Also a doctor or a preacher shall not teach or preach falls for any slander: but in case he may hold his peace of a certain 
〈◊〉 ●e ●●as 〈◊〉 ●●●●e  troth/ As what time that he knoweth that the hearers been obstinate in error. and should be the worse if that troth were said/ ●he third is troth of rightwiseness. that shall not be let for slander/ ●hat is to say a domesman shall not give false 
●er●●●●e 〈◊〉.  doom: nor a witness bear false record for any slander▪ But of other certain deeds that may be left without peril of soul a man shall other while cease: though they been good in himself: for to put away occasion of slander as th'apostle paul saith That would rather never eat flesh than he would there thorough give occasion of slander to his brother/  
Also in the foresaid process of our lord Jhesu we been taught for to charge more the cleanness of soul/ And that disposeth 
N contraplures specialit religios.  to virtues. than bodily cleanness and honest without forth: that is no virtue in Nevertheless honest and bodily cleanness is good. so that it dispose not to vain glory or curiosity. or lechery or other sins/ And so been good customs that been grounded upon reason for to be kept/ But the biddynges of god and the good ordinance of sovereigns in▪ holy church been moche more for to charge/  
Wherefore in this point erren many christian men. and specially religious that chargen more bodily observance and customs though they dispose to no virtue/ And oft been against reason. than they done the bidding of god and good doctrine of holy faders touching charity meekness patience/ devotion in prayer. discrete abstinence: and other virtues wherefore they may dread the reproof of our lord Jhesu pry: vely that he reproved the pharisees openly/ As it is said be fore/   

¶ Of the special reward of our lord Jhesu behoten to all thoos that forsaken the world for his love/ Caplm xxix.  
WHat time our lord Jhus by occasion of the rich man that would not leave his temporal goods for perfection said. that it was hard to a rich man entry the kingdom of heaven/ The apostle peter in the name of all his fellows the twelve apostles asked of him/ what reward they should have that had forsake and left all worldly things for his sake And then our lord answered. not only beheting to hem a 
De centuplo promisso  sovereign meed in the bliss of heaven. but also to all other that forsaken father & mother and other kin and temporal goods for his sake. the hundred fold in this world. and after: life everlasting in another world to come/ wherefore all though that have taken 'em to ghostly living & fully forsaken the world: 
Notabil  have matter of great ghostly Joy and special comfort in this behest of Jhu. not only for the everlasting life in heaven that they trustly hopen to have by his graconus behest: but also for that hundred fold reward that they shall feel in this bodily life. if they truly loven Jhu. and fully forsaken the world. that is neither gold ne silver nor dainteous meats or precious clothes. but ghostly riches of virtues & comfort of the holy ghost/ the which alonely he knoweth that by experience feeleth it in himself/ And that is among other cleanness of conscience & rest in soul: love of poverty: chastity patience and other virtues/ And what time that our ghostly spouse Jhesu is known of ghostly folk before said: but it is hid to fleshly 
N sprale donungren Quammagna multitudo dulce dis tue dne  folk that have set their heart & her comfort in this world as the prophet david feeling this yefte speak to our lord god in this manner/ Lord how great is the multitude of thy sweetness: that thou haste hid to hem thad dreaden thee/ Of this matter saint bernard maketh a devout process in a treatise of him that is called De colloquio simonis & Jhu. speaking more plenarly of this ghostly meed. of the which Jhesus grant us part/  
AMEN   

¶ Of the transfiguration of our lord Jhesu in the hill/ Eaplm thirty.  
 
Our lord Jhus willing to confirm & streng the his disciples in the true believe. that he was both god & man/ He showed 'em that he was very man by that he suffered after the kind & the common infirmity of man/ And also that he was god. by the miracles that he wrought above the common kind and might of man/ And therewith all so he informed 'em: & told hem before that he should suffer painfully the hard death as man. & after arise up gloriously to life as god. and to this end what time as the gospel of matthew & mark & luke tell 
math seven marc. 13. Luc. i●.  that he had told his disciples: that he should suffer many reproves & dispytes in Jhrlm. and at the last be slain & deed/ And after that he should rise fro death to life the third day/ Thenne furthermore he concluded & said. that there were some of 'em that there stooden at that tyme. the which should not taste bodily death till they seen manes son▪ that was himself coming in his kingdom: that is to say. appearing in a wonder full & Joyeful clearness of his manhood as longing to his kingdom/ And that for to fulfil this behest: about the viii. day after he took with him peter James & John up in to an high hill that was as clerks say called Thabor/ And there he was transfigured in her sight. that is to say: turned out of the low likeness of servant in to the high & glorious likeness of his kingdom/ For his face shone as the son: And his clothes were also white as the snow/ And there with therap: pereden Moses & Hely speaking with him of his passion that he should suffer in Jherusalem/ In the which blissful sight the disciples were ravished & specially peter: feryeting all earthly thing desired for to have dwelled still there in that blissful place and said/ Lord it is good that we abide and dwell he● And therefore if thou wilt. make we here three tabernacles. one to thee/ One to moyses. & one to hely. but he wist not what he said: neither in that he would have dwelled with Jhus in bliss: before that he suffered with him the passion of death as he had told 'em before that he should do. nor in that he would have severed 'em iii. that were all one as in ghostly feeling the law the prophets & Jhus/ And therefore to confirm him. that is to say Peter & his fellows in true believe of Jhus. that he was goddies son: and that they should here & follow him in all thing/ Therewith a bright cloud overshadowed hem▪ & out of the cloud came a voys fro the father of heaven saying This is my beloved son: in whom me liketh well. and therefore here ye him: that is to say in all that he techyth/ For he is very soothfastness without losing: & therewith follow him in that he showeth/ For he is the right way without erring whom ye have herd in the law: that is understand in moyses and in the prophets that is understand hely/ And thenne when the disciples had herd this heavenly voice before said of the father. they fellen down on the earth on her faces with great dread/ for the infirmity of man might not bear that high voys above kind/ And then our lord Jhus benygly life 'em up: and bad 'em not dread/ And therewith they lifting up her eyen: and looking about hem: saw no more: but all only Jhesus/ And as they wenten down the hill. he bad 'em tell no man that they had seen. till the son of a man were risen fro death to life/ This is the process of the gospel in the which who so hath grace of ghostly understanding & sweetness may see many notabilytees to lowing & despising of man himself and to fervent devotion & love of god/ And specially he that hath feeling above kind & is yeven special grace may taast & have much ghostly comfort. that he grant us part Jhus christ/  
AMEN   

¶ Of the seek man heeled at water in Jherusalem called probatica piscina/ Caplm xxxi.  
THere was in the city of Jhrlm in manner of a pound. a standing water closed about with v. doors/ In the which water the sheep weren washen that weren offered in to sacrefyce/ In the which water also after thopinyon of so 
notable: primum  me clerks lay the tree of the holy cross/ where it befell as by way of miracle that once in the year that water was greatly stirred and moved of the angel of god/ And thenne what sick man might first entry in to the water he was healed of his infirmity/ wherefore many seek men dwelleden continually by that water: abiding the moving thereof by the angel▪ Among the which there was one lying in his bed on the palleseye xxviii. years: the which man our lord Jhus healed on the sabott day. and bad him bear away his bed: and go as the process of the gospel telleth more plenayrly/ In the which process we may note three things to our edifyca●y: on/ first that our lord Jhus asked the seek man whether he would be made hole/ we may understand that our lord god will not give us grace & ghostly heel. but we will and desire it▪ wherefore the sinful men that desyren not and woollen not assent to God's will of her ghostlyhede & salvation: been damnable without excusation/ For as saint Augustyn saith/ He that made the without thee: will not Justifye the without y●/ The 
Scdm  second notabilyte is that it behoveth us to be waare & busy after we been delivered & cleansed of sin that we fall not wilfully again thereto: least that our unkindness in the party worthily be p●nysshed more hard of our lord. wherefore he said to that seek man that he healed/ Go & will thou sin no more. least worse will fall to thee/ For oft times it falleth. that for ghostly infirmity that is to say sin: cometh bodily infirmity/ And so through delivering & assoiling of sin. oft times the body is healed of bodily sickness/ The third 
Tercium▪ N b●̄.  thing notabile is that wicked men gladly supposen virtuous deed of other men in to the worse party: and so they losen her meed comynly: as good men on that other side supposen all thing in to the better part in increase of her meed/ Thus the Jews full of envy when they saw the seek man hole miraculously of our lord Jhu: and bearing away his bed on the sabott day at his bidding. they askeden him: who bade him bear his bed: but they askeden not who made him hole/ And so they token that part that hem thought reprovable▪ But they left that part that was commendable/ And thus comynly they died in all the miracles of our lord Jhu/ In the same manner worldly men & fleshly torn in to the worse part: that good men & ghostly tornen in to the best party For they that been in charity. & dreaden god: living rightwysly aretten all thing for the best & to God's worship whether it be prosperity or adversity. knowing that all thing is done right wisely by God's will or his sufferance/ And so in all thing spiritual men & women getten her meed. ye so farforth. that 
bernard can. v. 〈◊〉. 〈◊〉.  of her own sins & other men's and of the devils works they profitten and wynen ghostly as saint bernard showeth in diverse places who so had this grace perfitly to suppose and arette all thing that befell in to the better part. he should mow suffer tribulations & temptations without great disease/ And by long exercise come to so great rest of soul: that full seldom or never should he be dystourbled with any thing/ But it should be verified in him that the wise man saith What so ever be fall to the ryghtwysman▪ it shall not make him sorry/ In Capitulo de chananea. thirty. furthermore in the foresaid process in special mind of the angel we shall understand that god's angels been as ministers and means between god and devout souls. as saint bernard saith/ wherefore we owen to worship hem and thank 'em/ And for as much as they been continually present with us. we shall eschew to think or speak or do that might offend hem/ For they been our keepers ordained of god. and busy about us: coveting alway our ghostly profit/ Of this matter speaketh saint bernard super p̄o● Qui habitat. ser. ri (ibi angelis suis mandavit de te. etc./ J●m̄ sup can● ser lxxi.   

¶ How our lord Jhus cast out of the temple the byars & the sellars against God's law/ Caplm xxxii.  
TWo times as the gospel maketh mind our lord Jhus cast out of the temple the buyers & the sellars therein. and that with a scourge made of cords. the which deed among all the miracles that he wrought seemeth wonderful. for what time that he wrought other miracles in the which he showed the sovereign might of his godhead: the pharisees & the scribes & other of the Jews dispyseden & reproveden him. but at this time when they were in great multitude gathered in the temple and in her great solempnytee they had no power to withstand him alone/ And the cause was for the ghostly fire of his zeal brenning within forth for the unworshipping of his father specially in that place: where he owed most to be worshipped: showed him so dreadful in his face without forth. that they were wonderfully adread & discomfited. and hadden no power to withstand him/ This process after the exposition of saint Gregory & other doctors is full dreadful to all christenmen: but namely to prelate's & curates and other men of holy church: and specially we religious that been set in God's temple for to serve him continually in devout prayer and other ghostly exercises/ If we give us to covetise & vanities and meddle us over need with worldly occupations & chaffaringes as they dieden. we may skilfully dread the indignation of Jesus and his casting out fro grace in this life: and after departing of his bliss everlasting/ wherefore thou that wol● not dread the indignation of Jhu. look that in no manner y● put the wilfully nor meddle the to thy power with worldly occupation/ But for this matter is fully & plenteously treated in the exposition of this gospel in many places. therefore we passen over thus shortly at this time ¶ Post istud capitulum s●qtur in bonaventura: ●m̄o discipuli vellebant sp●cas. etc. quoth caplm supra translatum est part tercia caplo xxxiiii.   

¶ Of the receiving of our lord Jhes● by the two sisters. Martha & Mary: & of those two manners of livings that been active and contemplative in holy church/ Caplm. xxxiii.  
It befell upon a time that 
caplm. 〈…〉.  our lord Jhus went with his disciples to bethani that was called the castle of marthe & marry: and came in to the house of 'em/ And they that loveden him with all her hearts weren glad and joy full of his coming/ And martha the elder sister that had the cure of the household: anon busied her and went fast about to ordain for the meet covenable to him and to disciples. But her sister marry foryeting all bodily meet▪ & desuing so: veraynly to be fed ghostly of our lord Jhu: set her down on the ground at his feet/ And casting her eyen and her heart & her eeres in to him only/ with more Joy and liking than may be spoken was fed ghostly and comforted in the blessed words of our lord Jhu. for he would not be idle. but as his common manner was: occupied him with speaking of edification & words of everlasting life/ Martha that was so besily occupied about the mynystraconon & the service of our lord Jhu & his disciples seeing her sister Mary so sitting as it were in idleness. took it heavily and complained her to our lord as he had take no reward thereto/ And prayed him that he would bid her sister rise & help her to serve: and thenne was Mary afeard least she should have be taken fro that sweet rest & ghostly liking that she was in/ And nought she said but hanged down her heed. abiding what our lord would say/ And then our lord answering for her said to Martha that though she was busy. and troubled about many things: nevertheless one thing was necessary. & that was the best part that mary chose which should never be take fro her/ And thenne was marry greatly comforted. and sat more sickerly in her purpose/ And Martha without envy held her paid and served forth with good will/  
In this process of the gospel foresaid and told so shortly touched after the letter. we may note & understand many fair things ghostly to our edification/ And first the great goodness of our lord Jhu in his homely coming to that poor house of the two sisters martha & marry taking oft times with good will and liking such simple refection & bodily food as they had/ For as it seemeth well by that saying of martha that her sister let her serve alone. there was not multitude of servants. and so followeth that there was not great array in divers messes or many delicate meats & drinks. and yet came our lord ofter more customably to that place than he died to any other to take his bodily food. and that specially as I trow for the great love & affection that he had to marry after her conversion as he knew well that she loved him severaynly ever after as it is said before/ And so it seemeth that our lord Jhus will love specially. and oft visit by grace & dwell ghostly with that soul. that by true repentance & penance forsaketh her sin: and perseverauntly keepeth her in the love of him/ Lord how glad & Joyful were these two. sisters foresaid of the coming at that time of this blessed guest Jhus to her spouse and prycipally marry/ For as it seemeth after the process of the 
Nota  gospel this was the first time that he came to that house. and that soon after the conversion of marry foresaid. & in so much it was the more Joyful to her/ For thenne she had that she sovereignly loved & only desired/ And therefore her sister not knowing how it stood with her within forth in her heart. & seenge her manners changed that was wont before to be occupied in business of bodily ministration with her: & now as taking no reward thereto. but sitting & tending only to the sweet contemplation of Jhu as it is said before. marveled greatly thereof/ And therefore complained to our lord as it is said. not reproving her sister after the common condition of women. in token & ensample that he that is occupied virtuously in active life shall not reprove him that is in rest of contemplative life though it seem to him that he be as idle  

¶ Of active life and contemplative life/  
By these two sisters foresaid martha & mary as holy men and doctors written been undstonden two manner lives of crystenmen/ That is to say active life & contemplative life/ Of the which there been many tretees & great process made of divers doctors. and specially the foresaid Bonaventure in this book of crystes life maketh a long process alleging many authorities of saint bernard: the which process though it so be that it is full good & fructuous as to many ghostly livers Nevertheless for it seemeth as inpertynent in great party to many common persons & simple souls that this book in english is written to as it is said oft before: therefore we passen over shortly taking thereof that seemeth profitable & edyficatyf to our purpose at this time/ And first it is to understand that the process of the foresaid bonaventure of these two. manner of lives actif & contemplative longeth specially to spiritual persons as been prelate's: preachers & religious. & so he saith at beginning that active life that is understand by martha hath two. party's/ And the 
Prima vite active  first part is that manner of living by the which a manes business stant principally in that exercise that longeth to his own ghostly profit. that is to say in amending of himself. as withdrawing fro vices & profiting in virtues/ first as to profit of himself. & afterward as to his neighbour by works of rightwiseness & pity and deeds of charity. as it shall be said more plainly hereafter/ The second part of active life is when a manes occupation & business stant in that exercise that longeth 
Scda  to the profit of other men principally: though it so be also therewith to his own meed the more thereby. as it is in governing of other men & teaching & helping to the he'll of soul/ As done prelate's & preachers & other that have cure of soul/ And between these two parties of active life before said stant contemplative life/ So that in this order first a man travail. & give him to good exercise in prayer & in study of holy scriptures & other good working in common conversation amending his life. and withdrawing fro vices & profiting in getting of virtues/ And after thenne secondly resting in contemplation/ that is to say in solitude at least in heart forsaking all worldly business with all his might be about continually to think on god & heavenly things only tending to please god/ And thenne hereafter when he is perfitly in though two foresaid exercises taught & stabled in very wisdom & virtues: and lightened thorough grace desiring the ghostly profit of other men: then may he take sickerly upon him the cure & the governail of other And so after the foresaid process first it behoveth. that in the first part of active life manes soul be purged of vices & strengthened & comforted in virtues/ After that it be informed taught & lightened in contemplatif life. And thenne in the iiii. degree may he sikerly go out to go vernayle & profit of other as it is said upon this foresaid process of bonaventure so shortly touched. he alledgith after many authorities of saint bernard for to preveal the parts thereof that is to say. the first of active: the second contemplatyt & the third that is the second of active life the which we pass over with great process of contemplation & many authorities of saint bernard. for few there been the more harm is either in state of contemplative life touching the two: point before said or in the state of perfit active life touching the three point that comen to her estate by the true way that is declared before/ And this is the cause that in this time many there been: both men & women in the state of contemplative life. as specially ankeresse & recluses or hermits that weten lytill as in effect truly what contemplative is by default of exercise in active life as it is before said And therefore it is perilous & full dreadful to be in a state of perfection and have a name of holiness. as haven specially these recluses/ But the living & the ghostly exersyce of 'em been according thereto/ For saint gregory saith that there been many that fleen thoccupation of the world & taken 'em to rest: but therewith they been not occupied with virtues. and therf of oft times it falleth. that the more sickerly that they cease fro out ward occupation. the more largely they gather in to 'em by idleness the noise of unclean thoughts/ And so of every such that spenden her time in idleness & sloth: speaketh the prophet jeremy in his lamentations in this manner/ Viderunt illam ho●tes et deriserunt sabbata eins. that is to say/ The wicked sprrytes enemies of mankind seeing & taking heed of the living of such an idle soul: laughen to scorn her days of rest For in that she is far fro outward occupation. and thereby is trowed to serve god in holiness. in so much she serveth the tyrauntry of the wicked spirits in idleness/ Also the same bo● lie clerk saint Gregory in the same book after the speaking of these two lives active & contemplative saith that manes soul should first be wiped & made clean of the desire of temporal joy & vain glory. and of all delectation or liking of flesh: lie lust & desire/ And thenne may he be lift up to the sight & degree of contemplation/ In figure & token hereof when god gave moyses the law/ the common people were forbade to comnnygh the hill: In token that they that been of weak will. and desyren earthly things. should not presume to climb up to the high things of contemplation/ And furthermore declaring how they shall prove themself able that will go to contem: platyf life saith/ That first it behooveth that they prove 'em self by exercise of virtues in the field of working: that is to say that they know himself besily: if they done none harm to her neighbour/ And if they bear patiently harms and wrongs done to them of other men/ Also if they have no gladness in heart or liking when temporal goods fallen to them/ And againward if they been not to heavy or sorry when they been withdrawn/ Also if they feelen in her mind the love of spiritual things so mighty that it overcometh and puttyth out of her heart the affections and imagination of all earthly things/ And some that they coveyten to come to that thing that his above her kind. they overcomen that that they been by kind/ All this saith saint Gregory/ Herto according saint bernard and all other doctors generally sayen/ that who so will go to contemplative life. it behooveth that he be first proved in exercise of active life/ In figure whereof is alleged comynly the story of the two. daughters of laban. the which Jacob took to his wives that were called the elder lya that was sore eyed. but plenteous in bearing children. by whom is tokened adyf life/ The younger was rachel fair & lovely/ but barren: & by her is tokened contemplative life. And though it so were that Jacob loved better rachel than lya. & coveted first to have had her to wife for his seven: year service. nevertheless he was made to take first the elder Lya. in token that active life should be before contemplative as it is said/ And this story is plainly treated in many places to this purpose: and therefore we pass over so shortly/  
¶ De vita activa & contemplativa/   

BUt for to speak of the manner of living in these two. lives active & contemplative in special/ And namely of active that stant in so many degrees as of seculars and religious and lered and lewd it were hard. and would ask long process. and also as it seemeth it needeth not/ For the general exercise of active life. as it longeth first to a man himself that is in fighting against vices & busy in getting of virtues/ And also after as it longeth to his even-christian. that is in fulfilling of the deeds of mercy: & alms deeds doing of hem that have abundance of temporal goods: In every degree is written sufficiently as I hope: and therefore I have left to speak more of this matter at this time safe to make an end according to the beginning of the matter before said in the gospel of these two. sisters martha & marry. by the which been understand these two lives: actif & contemplative as it is said/ first they that been in actif life have ensample in martha of that virtue that is sovereignly needful to hem in all her deeds. that is charity/ And first as to hem self that they been without deadly sin/ For else Jhus will not dwell in her housee accept her service/ Also as to other 
S●dm.  that they dame not ne despise other: the which perau●ture done not so many virtuous deeds as to man's sight as they done/ For they may not know the privy domes of our lord Jhu that accepted more plesyngly and preferred the privy contemplation of marry that sat at his feet in silence. as she had be idle. before all the great busy service of martha: & that was for the fervent love that she had in contemplation of him/ And yet was the service and the business of martha full pleasing to Jhu. and meedful to her as active life is good. but contemplatif better/ And so furthermore it is to note. that notwithstanding 
Tercium  the great commendation of our lord Jhu touching marry & the preferring of her part: Martha grudged not of her part. but continued forth in her manner living serving customably to Jhu & his disciples/ As John witnesseth after in his gospel. in token that he that is called to god & stant in the state of active life hold him paid. and grudge not. though contemplative life be commended before his estate/ For how so ever it stant of these two estates & degrees living god wot alonely who shall be before another in the bliss of heaven of the persons in these astates. and thus mickle be said as touching the part of martha & of active life tokened by her/ furthermore touching contemplative life: he that is in that state hath ensample in marrow of three things that needen sovereignly to that state▪ that been meekness patience & silence/ First meekness 
Primum notable  is tokened in the low sitting of marrow at feet of our lord Jhu/ And but this ground be truly set in the heart of him that is in this degree of contemplation/ That is to say. that he presume not of his own holiness. but that he despise himself truly in his own sight: as it is rehearsed & told before in divers places what longeth to meekness/ soothly else all his building of contemplation be it never so high will not stand steadfastly: but soon at a little wind of adversity fall to nought/ The second virtue according hereto. is patience in suffering false demynges. scornynges & reprovings of the world. 
S●dm Notabil  that he shall suffer that fully forsaketh & despiseth the world as it needeth to the true contemplative comytting alway by patience in heart his cause to his advocate jhesu. without answer reproving again. as marry died: when the pharisee deemed and reproved her/ Also her sister plained upon her and the disciples had Indignation and grudged against her/ But in all these she kept silence/ That is the third virtue needful to the contemplative: and so farforth she gave ensample 
Tercium Notabil  of silence that we find not in all the gospel that she spoke before the resurrection of our lord Jhu: safe ones by a short word at raising of her brother lazar. notwithstanding the great love of our lord Jhu showed to him and to the great liking that she had in the words & the holy doctrine of him. that should stir her by reason the more boldly to speak/ And who so coveteth to know the fruit of virtuous silence. if he have affection and will to trow contemplative living with out doubt he shall be better taught by experience than by writing and teaching of man/ And nevertheless saint bernard and many other holy faders and doctors commenden highly virtuous silence as it is worthy/ whereof and other virtuous exercise that longen to contemplative living And specially to a recluse/ And also of meddled life▪ That is to say some time active. and some time contemplative as it longeth to diverse persons that in worldly estate have grace of ghostly love/ who so will more plainly be informed and taught in english tongue: let him look the tretees that the worthy clerk and holy liver master ●alter Hylton the canon of Thurgarton wrote in english by high grace and discretion/ And he shall find there as ● leave a sufficient school and a true of all these. whose soul rest in everlasting peace▪ As I hope he be full high in bliss Joined and knit without departing to his spouse by perfit use of the best part that he cheese here with marry/  
Of the which part he grant us fellowship Jhesus our lord god/  
A M E N    

¶ Of the raising of Lazar. and other two deed bodies. Caplm xxxiiii.  
Among all the miracles that our lord Jhu christ wrought here in earth: the raising of lazar is principally commended/ And sovereignly is to be considered. not only for the sovereign miracle itself/ But also for many notable things that befell in that miracle and diverse mysteries/ The which saint/ Augustyn clergeally treatyth by long process upon the same gospel/ Of the which somewhat I shall touch in party: and more over as the grace of our lord Jhu will send wit pertaining to the purpose/ And for asmuch as the gospel maketh mind of ui. deed bodies raised by our lord Jhesu fro death to life. of the which two the first is not spoken of specially in this treatise before/ therefore it seemeth convenient to this purpose somewhat touch of 'em in this place. as the foresaid saint austin doth/ And first we shall understand & have in mind that as the deeds of our lord Jhu after his manhood been ensample to us for to follow him as in meekness: poverty patience and other virtues. so in his miracles done by virtue of the godhead: we shall not desire to follow him for to do as he died. but we shall worship him as almighty god. and in that party & more over covet for to understand the ghostly meaning of 'em. how the miracles done than bodily/ And in bodies been now done oft times in ghostly men's souls. and so as saint augustyn saith. by though three bodies the which our lord Jhus raised fro death to life bodily. been understanden three manner of deed souls. the which through his special grace he raiseth every day to everlasting life ghostly. for as the gospel maketh mind he raised the daughter of the master of the temple that lay deed in the house/ By whom is understand deadly sin only in assent without the fulfyiling thereof in deed/ Also he raised the widows son borne deed on the bear without the yates of the city. by whom is understand deadly sin without forth performed in deed/ And the third deed body he raised that was lazar buried and four days deed: by whom is tokened deadly sin in custom/ For if we take good heed & understand that sin is death of the soul/ we may find that the soul is deed ghostly & slain through sin in these three manners/ first by full assent of will to do that is foreboden of god only within fourth in the soul without the deed thereof without forth. As by ensample of lechery that is foreboden what time as our lord saith in the gospel that when a man seeth a woman lustily to the end for to have to do with her fleshly & fully assentith thereto in his will. though the deed follow not after he is accounted as a lechout in his heart. and so is his soul slain ghostly through the assent & deed in God's sight/ And this manner of ghostly death is understand by that first deed body that our lord Jhus raised in the house that was the daughter of the prince of the synagogue or the master of the temple as it is said before/ Of whom the gospel telleth that he came to our lord Jhu praying him that he would come to his house and hele his daughter that lay seek therein/ And as our lord that of his great grace & endless goodness was ever ready to help & to he'll all though that asked him truly was going with him toward his house/ There came word to the forsard prince that his daughter was deed/ And therefore they boden him the be should not make the master that is Jhus travail in vain. for they trowed well that he was of might to hele the seek. but not to raise the deed/ Nevertheless our lord Jhus letted not for her mysby leave: ne for her scorning to do his grace. but bad the father that he should not dread. but only believe/ And when he came to his house & found there after her custom many weeping & mournful mynstralsy. & other array for her exequyes. he said to hem weepeth not. for the wench is not deed: but slepyth. and thenne they scorned him/ For they understood not what he meaned. for though she was deed as to hem/ Nevertheless to him that was of might to raise her and make her to live. she died but sleep/ And thenne putting out all that were in the house save the tader & the mother and the three apostles/ Peter James & John Our lord Jhesus bad the wench to rise/ And anon she rose up fro death to life/ And after eat and was all hool/ This is the process of the gospel after the understanding of the letter/ In the which we may ghostly understand first that as our lord god then raised bodily the daughter at prayer & by the faith of the father. so he raiseth now oft times ghostly deed soul by sin to life of grace through the preaching & praying of holy men and the faith of holy church/ And as our lord Jhus spared not for misbelieve and scorning of other to help him that asked his grace. so should not men spare to profit to other souls/ And namely men of holy church spare to preach God's word when it longeth to her office in to raising of deed souls to ghostly life. though some men scorn 'em. or reprove 'em therefore/ For as saint augustyn say the. It falleth all day that a man that is ghostly deed by full assent in his heart to deadly sin by the preaching of god's word is compunct in his heart thereof thorough grace as though he heard our lord bid him rise/ And so is he raised in his soul by repentance fro death to life. As it were in the house or that he be borne without by the deed. more over of that sin/ And this is the first manner of deadly sin and lightest for to rise out thereof through grace that is betokened by the first deed bo die raised of Jhesu in the house as it is said. But nevertheless this manner of deadly sin that is only in assent is most perilous if it long abide/ And specially if it be ghostly as high pride or envy/ For as saint gregory saith that sometime it is more grievous sin in god's sight pride by deliberation in heart than is the deed of lechery/ And yet aldaye that one is greatly charged. that is to say lechery. but that other seldom or lityll/ And therefore been many men here deceived/ But now pass we here over/ Of the raising of the second deed body is written in the gospel of saint luke/ How what time our lord 
Of 〈…〉. deed bo d 〈…〉  Jhus came to a cite that was named Naym & his disciples with him and much people. he met at gate of the city a deed body borne on a bear that was the alone son of a widow that came with the corpse. and moche folk of the city with her/ And thenne our lord having pity of the great sorrow we of the widow. and moved through his endless mercy. bad her that she should not weep/ And then nighing & touching the bear/ And therewith they that bearen it standing still he spoke to the body in these words/ Thou young man I say to the arise up. and anon he rose fro death to life. and went on his feet. and began to speak/ And so he betook him to his mother alive/ This is the process of the gospel foresaid/ O lord Jhu moche is thy mercy showed to sinful man: in the which as thou reysedest that deed body borne out toward burying with out prayer made to the before only stirring thine endless goodness & pity/ So thou reysest all day ghostly hem that been deed in soul by great sins fleshly & ghostly. giving thy grace oft times before or thou be prayed or sought by any desert: through the which sinful men be stirred to repentance and forsaking of sin/ And so by shrift & penance doing after the laws of holy church they been raised ghostly to life of grace that first were deed by sin performed in deed/ And if it so be that this sin be openly known in to the evil ensample of other & slander. then it is need of open penance as holy church hath ordained after that our lord Jhus gave ensample in that open raising of the foresaid deed body that was openly borne deed on y● bear without forth in the sight of the people/  
But now as to our principal purpose for to speak of the raising of the three deed body: that is to say Lazar four days deed/ For asmuch as in this process been many fair & great notable things/ Therefore we shall here more specially gather in our intent and make us by imagination as they were present in bodily conversation: not only with our lord Jhu and his disciples. but also with that blessed and devout main/ That is to say martha & mary and Lazar that was specially beloved of our lord Jesus: as the gospel witnesseth And first we shall understand and have in mind the process of the next chapter before this/ How upon a time when our lord Jhus walked in the temple/ That is to say in that place that was called salamons porch in the feast of the dedication of the temple/ The Jews camen about him as ravishing wolfs or wood dogs with great ire grening upon him & saying in these manner words/ How long wilt thou make us in suspense & in dwere in our hearts. what thou art/ If thou be christ tell us openly/ This they saiden by false & malicious intent. to that end: that if he had openly knowledged that he was christ that is to say anointed king thenne for to have taken him and accused him as a traitor to cezar the emperor of rome/ But therefore our lord Jhus knowing her falls imagination tempered wisely his answer. & as an Innocent lamb among so many trechours wolfs sobyrly and meekly said to 'em again/ I speak to you and ye leave me not/ But the work that I do in the name of my father. though beren witness of me what I am/ And after more over when he said/ I and my father am alone. they token up stones to have stoned him as a blasphemer. making himself god/ And furthermore when our lord had concluded them in that party by reason & authorities of holy writ that they might not again say. and they notwithstanding his reasonable & meek answer and so goodly words contynueden and increasen in her malice/ For asmuch as the time of his passion was not yet comen. and for to give ensample of penance▪ & of giving stead to woodness: he withdrew him out of her hands. and went with his disciples beyond Jordan in to the place: where John baptized first about xviii. mile fro Jherusalem/ And there he dwelled awhile with his disciples/ And in that time soon after as the gospel telleth now to our purpose lazar the brother of martha & mary before said waxed sore sick/ And anon the two sisters senden word to Jesus where he was in that foresaid place beyond Jordan saying to him in this manner/ Loo lord he that thou lovest that is lazar is sore seek/ And they saiden no more/ For asmuch as hem thought that y● sufficed to him that loved & wist what they meaned/ And also peradventure for they knowing the malice of the Jews against him to his death. and how a lityl before they would have stoned him. they durst not call him to hem: but comytted all to his will/ And thenne Jhesus said to hem/ This infirmity is not to death: but for the praising of god that God's son be glorified thereby/ The gospel telleth that he said these words to hem. but it specifyeth not to whom for the sisters that senden to him were not that time present but a great way fro him as it is said/ Nevertheless we may understand as by the process that he answered to hem in these words by the messenger. or else said to his disciples or to both as it is most likely/ O lord what comfort was this to the sisters when they heard of the messenger these words that Jhesus said. this infirmity is not to death understanding peradventure by him that her brother should not die bodily by the infirmity But what discomfort was it to hem after when he was deed & buried not understanding that our lord meaned of that glorious raising that followed after nor trowing then that it should have fall/ Nevertheless that discomfort for the time was after turned in to more comfort than they desired first by that they would have had him preserved fro the death & heeled of his infirmity by our lord Jhus/ Thus it falleth oft times with 'em that god loveth and been in tribulation or disease. our lord god granteth 'em not that comfort that they asken & desyren but suffereth 'em as for the time to be in despair of her desire/ And after when his will is. he fulfilleth her desire better than they would first. & turneth her discomfort in to more comfort than they would have imagined or thought/ furthermore as to the process of the gospel after our lord was certified of the seek Lazar. and had answer as it is said: he dwellled still in the foresaid place two days. & af● he said to his disciples/ Go we again in to Jewery. & they afeard of this word saiden to him/ Master right now the Jews would have stoned the there. and now wolte thou go again thither/ And thenne Jhus answered again/ Been there not twelve hours of the day: as who saith. why been ye afeard supposing that the Jews contynuen in her malice/ wete ye not well that as oft times as the hours changen on the day so oft manes heart & purpoos varieth & changeth/ But the ghostly meaning of these words as saint austin exponeth is this/ Our lord understanding himself as the day and his twelve disciples as twelve hours of the day. reprehended her mysbileve and her unreasonable dread of his death that was in his will that they would give counsel to him as men to god disciples to the master: the servants to her lord. and the feeble & seek to him that was sovereign leech/ wherefore in manner blaming hem our lord said to hem in this manner sentence/ Are there not twelve hours of the day who so walkyth in the day he offendeth not or erreth not/ Follow ye me. if ye will not err and will ye not give counsel to me sithen it is need to you to take counsel of me/ And therefore sithen it is so that I am the day & the hours: and by kindly reason the hours followen the day. & not the day the hours/ Follow ye me: and that if ye will not offend or err/ And after this our lord Jhus knowing in spirit that lazar was deed. said to 'em/ Lazare our friend slepyth. but I will go for to wake him and raise him fro sleep/ And thenne the disciples understanding fleshly though words of kindly sleep saiden▪ Sire if he sleep it is a token that he shall be hole & saaf of his sickness. For comynly by way of kind. sleep of seek men is token of hele following/ But Jhus meaned of his death▪ And so here we may see the great homelynes of our lord with his disciples that as in manner of boarding spoke with hem here▪ But after declaring to 'em openly that he spoke first mystly▪ said Lazar is deed. and I am glad for you: that thereby. your believe may be increased & strengthened: knowing that I was not the● in time of his death. and so the rather believing that I am God's son/ furthermore leaving many words of the gospel and taking that seemeth most notable to our edification. aft when our lord Jhus with his disciples turned again toward bethany. and the two sisters hadden word of his coming Martha an one went against him: but marry sat still at home till after she was called forth by the bidding of Jhus. An so it seemeth by these words specially after the letter telling how these two. sisters martha & maria diversly hadden hem as anent Jhu/ That John th'evangelist meaned ghostly here as he doth in other places the divers conditions that longen to 'em that been in these two. astates: that is to say of active life & contemplative life/ For it is no doubt but that marry loved Jhesus as much as her sister martha or more/ And was as glad of his coming/ And as sorry was for her brothers death and as fervently desired his life? why thenne went she not anon with her sister out against Ihu. but in figure & for ensample that they that been in the state of contemplative life shall not take upon 'em bodily exercise of the deeds of mercy as for to go out to visit the seek or hem that been in prison/ Or to tede the hungry or cloth the naked. and so forth of other/ Or else for to preach or teach. or to minister sacraments of holy 
Nota  church. but it so be that they been called out thereto by the bidding & the authority of holy church in Ihus name ghostly. as marry was bodily: sitting marrow at home as it is said. & martha going out what time she met with Ihu. she fell down at his feet & said/ Lord if thou hadst been here my brother had not be deed/ Nevertheless & now I wot well that what so ever thou askest of god. god wool it give thee/ She durst not say utterly that she desired Inwardly saying as thus/ Now raise my brother fro death to life. for she witted not whether it were expedient that her brother should be raised: or whether it were Jesus' will/ And therefore she set her words discretely in this manner of meaning/ Lord I wot well thou mayst raise him. & therefore if thou wilt it shall be done. but whether thou wilt or not I commit it to thy doom & not to my presumption/ Thenne said Ihs to her that her brother should rise fro death to life so in general words that it might be taken in two manners for to prove her believe of the final resurrection not specifyeng whether he would raise him at the time or none/ And therefore martha taking that part that she was siker of after the believe said. that she wist well that he should rise in general resurrection at last day of doom/ And furthermore at asking of our lord whether she believed that he said of himself that he was resurrection & life and of everlasting life of all hem that believeden soothfastly in him. she answered finally thus/ I believe that thou art Christ God's son y● art come in to this world for manes salvation And thenne at bidding of Ihus: she went home▪ and called marry her sister in silence. that is to say in soft speaking saying to her Our master is comen. and calleth the to him. and anon ●he rose up and went to him/ Loo how expressly here also is tokened ghostly. what longeth to the contemplative life: that is to say: first in rest & peace silence & soft speech/ And not loud crying or great noys. as the world useth/ And furthermore what time that our lord Ihu calleth him out by obedience to cure and to governail of other as in the office of prelacy that thenne by ensample of marrow anon he rise by applying of his will to God's will. love he never so much rest. o● have he never so much in sweet contemplation. That is understand▪ what time he is called so utterly that if he withstand it. he should sin deadly by inobedience/ furthermore we may see by the process of the gospel the special love & homlynes that our lord Ihus had sovereignly to marry in that he abode still there as martha met first with him. and would not do as to the raising of lazar unto the time that mary was comen/ And thenne when she was comen & fallen down at Ihus feet. & with sore weeping tears had said as she died before. that if he had be there her brother had not be deed Our lord Ihus seeing her weeping. that he loved so specially. and also the Jews weeping the there were comen at that time to comfort marry: he wept also/ And that for three causes/ First for the love that he had to marry specially & to her sister and to lazar/ Also to 
N●b●  show the grevousyte of sin in custom/ And of the ghostly death there through▪ that is tokened in lazar four days deed & buried/ And the third. for the misbelieve of 'em that there were. the which believed. that he might have kept him fro death but not that he might thenne raise him to life again/ Who so will thenne Inwardly take heed & behold. how our lord Ihus weepeth. the sisters weepen. the Jews weepen. ye & as ●e 
Lacrime  ason telleth the disciples weepen. skilfully he may be stirred to compassion & weeping at least Inwardly in heart namely for sin in custom that is so hard to overcome. and to rise out of as our lord Ihus showed in ghostly understanding. by the great difficulty that he made as in weeping & in manner of trowbling himself/ And the two times wroth & grudging in spirit before that he raised lazar. by whom is understand sin in custom as it is oft said: giving ensample as saint austin saith 
Aug.  that thou that art overlaid with the heavy stone of deadly sin: be wroth & grudge in spirit. and trouble thyself in this manner deminge thyself guilty/ And think how oft thou hast sinned worthy everlasting death: and god of his endless mercy hath spared the & suffered thee/ How oft thou haste heard the gospel forbidding sin. & thou hast taken no reward: but art continually contrary & false to thy first baptism/ And thenne so thinking with compunction for thy sin▪ & as in manner asking in thy heart: what shall I do: whither shall I go/ In what manner shall I escape this great sin & dreadful peril of everlasting death/ when thou sayest thus in thin heart: thenne christ grutchith in thee: for faith grudgeth/ And if faith be in us: thenne christ is in us: & so in this manner of grudging. is hope of uprising For after this weeping & troubling as the process of the gospel/ I telleth. our lord Ihus asked where they had put lazar: not for unknowing. but in speaking in manner of man: & in token ghostly of a straungnes of his grace to 'em that been overlayed with deadly sin for the time/ Nevertheless he hath alway compassion of the sinful/ And his mercy is ready to all y● will truly ask it/ For after he had asked where they had put him. & they saiden again/ Lord come & see. thenne he wept/ And the Jews that there were saiden▪ loo how he loved him/ And so he showed the affection that he hath to the sinful as he saith in the gospel/ I came not to call the rightwis. but the sinners to penance/ But now go we to the grave of lazar following our lord Ihu with all that main. that is to say the two sisters martha & mary and the apostles & Jews many that were there that time to comfort the sisters/ And as our lord would to see & bear witness of that solemn & worthy miracle. and so we may see by devout imagination. how our lord Ihus gooth before between the two. sister's talking homely with 'em. & they with him. showing to him the great dyscomfort & sorrow that they hadden of her brother's death/ And specially for asmuch as they durst not bid him come to help 'em: & keep him fro death for dread of the malice of the Jews that they knew had conspired in to his death: and how they were highly comforted thenne of his presence/ But nevertheless therewith they had great dread of him by cause of the Jews/ And thenne how our lord benignly comforted 'em again. and bade 'em not dread of him for all should be for the best & at the faders will/ And so talking together they camen to the grave that was covered with a great stone above/ Thenne bade our lord Ihus that they should take away the stone. and they abashed for the great tender love that they had to him. dreading the horribylyte & the styuke of carrion that it should aught of fiend him saiden▪ lord now he stinketh for he is iiii. days deed. showing thereby that they had none hope of his living again/ But our lord ayenwarde comforted her believe. and making the stone to be taken away afterward lifting up his eyen to heaven said/ father I thank the. for thou heardest me. and soothly I wot well that thou hearest me ever/ But I say this for the people that here stant that they believe that thou haste sent me/ And when he had said thus: he cried with a great voys: Lazar come out of thy grave/ O lord Ihu what need was the to cry/ soothly as saint austin saith to show in ghostly understanding how hard it is to 
augusti.  him for to raise to life a soul: that is overlayed with the stone of deadly sin in custom/ How many been there saith saint Austyn in this people the which been overlayed with this heavy burden of wicked custom/ Peraucnture some bearen me that been overcome with lechery or gluttony that the apostle forbiddeth 'em where he saith thus/ will ye not be drunken with wine in the which is lechery/ And they saying again 
Nolite in: briari vi no  we may not. and so forth of other great misdeeds & wickedness that god forbiddeth & holy church/ when it is said to hem doth none of these. least ye peryssh. they ansuering & saying we may not leave our custom/ O lord Jhu raise these folk as thou reysedest lazar: for thou art soothly as the resurrection or uprising & life/ How hevily this stone of wicked custom overlayeth men in all degrees: not only lered & lewd seculars: but also religious nigh by in all astates/ who so will speak 
N  against her wicked customs: he shall know soothly by experience: & that there is no remedy but only Jhu/ O lord Jhu cry to all these men with an high voys: that is to say show thy might & teyse 'em to life of grace: putting away that heavy stone of wicked custom: as thou reysedest lazar For after thy cry and at thy bidding he rose up and went out of his grave: but yet bound hands & feet till he was loosed and unbounden by thy disciples at thy bidding/ This is a great wonder as saint augustyn saith to many men how he might go out of the grave with his feet bound/ But it is much more wonder how he rose fro death to life. that was four days deed and buried/ And with that body of a stinking carrion But what tokenyth all this saith saint Augustyn/ soothly this it tokenith when thou dost a great sin by contempt thou art ghostly deed/ And if thou contynuest customably therein. thenne art thou deed & buried/ And when thou forthinkest within forth: and shryvest thee: and knowlegest thy sin without fourth/ For then risest thou. and ghost out of thy grave/ For it is nought else to say go forth out: but show and make known outward that is privy within forth/ And this knowing & showing of sin maketh only god crying with a great voys. that is to say with his great grace calling/ But 
N  yet though he that was deed. be raised and gone out of his grave/ Nevertheless he dwelled bound. that is to say guilty in to the time that he be loosed & unbounden by God's mynystres: to whom only he gaaf that power. saying thus to hem All that ye unbind in earth shall be unbounden in heaven/ All this 
N  saith saint augustyn in sentence. In the which we may see openly a sufficient authority against 'em that reproven confession ordained by holy church. and also the assoiling of curates saying falsely that it is enough generally to every man for to shrive him only in his heart to god/ And that priests & curates of holy church have no more power to assoil of sins than another man. but that god allonly assoileth. & none other in his name/ But now leaving the false opinions. & going 
B  to the end of our foresaid process. what time that Lazar was raised to life by our lord Jhus as it is said. and after unbounden by his disciples. he & his sisters with great Joy lowly thanked Jhus of that sovereign bienfetes. and ladden him home with 'em to her house. making moche mirth/ And thenne the Jews that there were wondryng highly of that great miracle. some turned in believe to Jhu. and some yeden & tolden the pharisees that Jhus had done. and so was it published & openly known. in so much that great multitude of Jerlm & the country thereabout camen to sce lazar that was raised/ And thenne were the princes of the Jews & the pharisees all confused: and thoughten & casten for to slay lazar. by cause thorough him many were converted to Jhu/ Now thenne for to make 
N conclusio augusti.  a conclusion of all the process beforesaid of the three deed bodies raised by our lord Jhu. saint augustyn saith in this sentence/ All the foresaid things we have heard brethren to that end that they that lyven ghostly keepen 'em in life of grace/ And they that been deed: rise up in this manner/ first: he that hath sinned deadly by assent in heart and is not goon out thereof by perfor: ming in deed. amend him of that thought by repentance 
N  And so rise he up that was deed. within the house of his conscience . Also he that hath performed in deed that he conceived deadly in thought. be he not in despair/ But though he rose not within forth rise he without forth/ So he be not buried & overlayed with the heavy stone of wicked custom/ But peradventure I speak to him. the which is overlayed with the hard stone of his wicked manners and cumbered with the heaviness of custom/ And so is as four days deed and stynkyth. yet 
ꝓuerbi orum xxi.  despair he not/ For though he be deep deed & buried: christ Jhesus is high of might & can break all earthly byrthen. crying through his great grace and making him to life first by himself withinforth. and after taking him to his disciples for to unbind him. and so fully restore him to ghostly life so that there shall be left no stink of sin in his soul ghostlis 
notable  no more than died lazar raised bodily. that he grant to all them that have need Jhus christ/  
AMEN  
Hic premittuntur duo capitula bonaventure   

¶ How the Jews counseled & conspired against Jhu in to his death/ Eaplm xxxv.  
AFter the raising of lazar before said: when the time neighed. in the which our lord Jhus disposed to work our redemption. through the shedding of his precious blood. the devil father of envy armed his knights & ministers and whetted her hearts against our lord Jhu finally in to his death and specially by occasonn of his good & virtuous working. but for sovereignly for the raising of lazar envy kindled in her hearts more & more. in somche that they might no longer bear her woodness without execution thereof against him/ wherefore the princes & the pharisees gathered a counsel against him. in the which counsel caiphass bishop of that year: all though he meaned wickedly: prophesied soothly that Jhus should day for 
N  salvation of mankind/ And so have we here open ensample the wicked men & reproved of god haven sometime the yefte of prophecy. & so by comyu assent those false princes & pharisees in that counsel utterly ordained to slay that Innocent lamb Jhu/ And to that end least all the people should believe & trow we him/ And thenne the romans as setting her law at nought. should come & destroy both her temple & the people▪ O fools & folly counsel: have ye not written of the wise man that there is no wisdom ne counsel against god/ And therefore 
prouerbiorum 〈◊〉.  it shall fall in contrary manner to your wicked intent as it is now performed in deed/ For there as ye slewen Jhu least the romans should destroy your place. & your people after befell▪ agaynwarde. that for ye slewen Jhu. your place & people was destroyed by the romans as the story telleth of y● destruccō● of Jhrlm by tyte & vaspasyane/ In the same manner it falleth oft times in worlds wisdom/ That is contrary to the wisdom of god/ For oft times our lord god turneth in to the best that the world deemeth as worst/ And specially there as envy is grounded of that intent of worlds wisdom as it is showed openly by a notable ensample in Joseph. whom his brethren by envy of worlds wisdom solden in to Egypte. as to his undoing/ For they would not worshypp him after his sweven/ But after it turned in to contrary effect by god does grace/ For that showing of him was occasion and cause of his high avauncing/ And her low submission to him and worshipping/ And so it falleth all day men may see proved by experience in the words changed/ But now leaving this matter. and turning to our pourpoos of the for said false and envious counceling. our lord Jhus everlasting wisdom of the father of heaven. to whom may no thing be hid: knowing this malicious conspiring of the Jews against him/ For as much as his time was not fully come: in the which he disposed to suffer death for manes sa●a: con. and also to give ensample as it is said in the next chapter before to flee malice that it increase not by dwelling. he withdrew him for the time fro the Jews. and went in to a country beside desert in to a cite that was called Effrem where he dwelled with his disciples a little while: that is to say a sevennyghte/ For as some clerks say: he raised lazar the friday before the passion sunday when the same gospel is red in holy church/ And the saturday sevennyghte after he was come in to bethanye as the process after declareth/   

¶ How our lord Jhus came again to bethanie the saturday be for the palmsonday: & of the supper made there to him: and of those things done thereat/ Capitulum xxxvi 
N   
Our lord Jhus sovereign doctor & master of all virtues not only by word teaching: but also by ensample giving: 
B prudencia  right as in the process before said to our edification he used the virtue of prudence in fleeng fro his enemies/ And there by shewyage that we also shall wisely withdraw us fro the woodness of 'em that pursewen us maliciously/ That is to say: the place and the time asketh so now he used the virtue of ghostly strength in this torning again to his enemies when the due time was come in the which he would by his free 
Fortitu.  will offer him to the passion/ And strongly & mightily suffer the malice of his pursewers in to the utterest end that was the hard death/ Thus also he used temperance another time what time he fled eschewing worlds worship. when the people would have made him her king/ And again ward he used right wiseness when he would be worshipped as a king. as it followeth hereafter. what time the people camen against him with branches of trees & other manner of great reverence doing to him in the city of Jhrlm/ And furthermore sovereignly he used this rightwiseness after when he entered in to the temple. & sharply reproved the covetise of the priests of the law and pharisees/ And with a scourge drove out the biars & sellars of God's temple/ And so used the lord of virtues these four principal virtues. that is to say prudence & temperance/ Strength & rightwiseness for our doctrine & Information/ where fore as he shall not be supposed or deemed as variant or in constaunte. no more shall none other that useth these foresaid virtues after discretion as divers causes asken/ But leaving this matter when our lord Jhus as it is said for to offer him to the passion in time ordained of him before the world. came 
N  again to bethany. that is to say: the sabot next before palm sunday. the which place is nigh Jhrlm as about the space of two mile. there they made him a supper his true beloved friends that were full glad of his again coming. and that in the house of Symond leprous that had that name for that he was sometime before leprous. but not at that time: for he was heeled of our lord before/ And there at that supper were these homely guests with Jhu: that is to say: lazar: martha: & marry her sister/ And as John noteth specially martha served and lazar sat at board with other that seten also with our lord/ But marry full of brenning love to Jhu and taught withinforth of the holy ghost: took a full precious ointment: and shed it upon his heed. and also anointing his feet. Of the which precious ointment the sweet savour filled all the house/ Now let us abide here awhile: and take heed inwardly 
N  of the foresaid notable points/ And first how our lord Jhus would have this supper specially in that house of the foresaid symond that was a pharisee. as it is said before: and in whose house that self mary anointed him with precious ointment: and with Inward sorrow and bitter tears of contrition: but now more perfectly with unspeakable Joy and full sweet tears of devotion. and that knew well our lord before And for that one skill he chose that place at that time specially for maries sake. as we may reasonably suppose/ For no doubt that she loved specially that place. in the which she found first that great grace of forgiveness of her great sins as it is said. and so it was more liking to her there to do that excellent deed of devotion. showing her fervent love to Jhesu Also he would have that souper in Symonds house knowing his charity & true affection continued to him and to his disciples. notwithstanding the friendly reprehension before because of marry: and also for the more open witness of the true raising of lazar that eat & drank as other died in that house of the pharisee openly. and in presence of many Jews. that camen at that time to see not only himself Jhu. but also lazar as John specially telleth/ And so we may see at that supper and in that house thife four persons doing to our lord Jesus true service in divers manners/ That is to say. the master of the house by chartable hospitality. lazar by open witness of his true god bede/ Martha by busy ministering as longeth to true active life/ And marry by fervent love & devout worshipping as longeth to high contemplative life/ But on that other side we may see in contrary manner other giving occasion of offence to our lord Jhu by envy falls covetise & wrongful deeming as envious/ Judas that for to colour his false covetise grudging as of losing so much money spenden in that precious ointment pretended specially the relieving of poor men thereby/ And said that it might better have be sold for three hundred pens. and given to hem that needen/ And other also moved by his words: but otherwise & in good intent as it semmeth: for the poor men grudged. and were greatly stirred against marry as for so great a loss of that precious ointment/ But she keeping silence our lord answered for her as he died two times before. now reprehending hem & declaring that good deed ever to be had in mind. as in anointing before of his body into the burying that followeth after/ O lord Jhu how sorrowful and discomforting was this word. that so openly declareth thy death: to marry specially and to all other true friends that there were: but sovereignly to thy blessed mother/ For as we may soothly believe that word pierced her heart more sharply than any sword/ And so thenne was all the mirth of that feast turned in to sorrow. and namely for asmuch as they known that the Jews had utterly conspired in to his death/ But nevertheless that false traitor Judas continued in his envious indignation: and hereof he took occasion to betraey him and sell him. as he died the wenesdaye next after for 
N  thirty. pens. whereof we shall speak hereafter/ Here may we furthermore note specially to our purpose that they are of judas part that reprehenden almsdeeds. offerings & other devotions of the people done to holy church holding all such yefts of devotion but folly. and saying that it were more needful & better to be yeven to poor men/ O Judas thou that pretendest with thy mouth the relieving of poor men there as soothly in the intent of thy heart that is grounded in envy against men of holy church. it pertaineth not to the of poor men▪ but rather thine own false covetise in excusation of thy nyhgonrre 
N. 〈…〉  that hast no devotion. and nought will give of thine own good/ For experience openly teacheth that comynly all such Judas fellows been as covetous or more than any other And that shall he find soothly in deed: who so hath to do with hem in one manner or other/ We readen in the gospel of our lord Jesus in divers places and specially now hereafter against his passion that he reprehended sharply the scribes & the pharisees oft times: namely of covetise/ But we find not therefore that ever he bade the people to withdraw either dymes or offerings or other yefts of devotion done to 'em. but ayenwarde bad hem alway do her duty after the law: and commended her free devotion in offerings as it is openly showed in the gospel of mark & of luke. when our lord Jhus beheld how rich men put heryeftes or offerings to the temple in to the arch that was called treasury. or a coufre having a hole above in manner of stocks that been now used in churches: the which arch was called Ga●ophilaciū/ And among 'em he saw a poor widow offering two mynutes: the fourth part of a sycle. and that was the substawce of her livelihood/ And thenne our lord not reprehending one or other: but rather commending: sovereignly praised the poor widow for her great devotion. & said that her lityll gift in God's sight passed all the great yefts of the rich men/ Here may we see if we take good heed to all the circustances that by this only process & sentence of our lord Jhus iudas & his fellows been sufficiently reproved & confounded in her false opinion & doctrine before said against holy church/ But now leaving this process torn we again to bethany imagining how our lord Jhus after the foresaid supper in the house of simonde went with lazar & his sisters to her house. the which was his common hostry. and namely though few days folowyn goe in to his passion/ For there he eat on days & slept in nights with his disciples: and his blessed mother with her sisters: for they worshipped her sovereignly as worthy was. but specially mawdeleyne that would never depart fro her/ Thenne among those his true friends our lord said that they should not be tomoche abashed or distourbled with that uncouth deed to come. told 'em that he would on the morrow go openly in to Jhrlm/ And thenne were they all sovereignly afeard. and prayden him heartily & his mother also namely: that he would not put himself so utterly in to his enemies hands: and soothly furthermore in to the death that was conspired without fail against him of the Jews/ But our lord god comforting 'em againward: bad hem dread nought: and said it is the faders will that I take this journey: and he shall keep us and so ordain for us at this time: that ye shall see me among all mine enemies in the greatest worship that ever ye saw me: & they shall have no power now against me/ But after that I have done all that I will: tomorrow at even we shall come hither again safe and sound/ And then thorough these words they were all well comforted/ But nevertheless alway dreading/   

How our lord Jhus tame to Jherusalem upon palmsonday Caplm xxxvii.  
 
THe sunday after early upon the morrow our lord Jhesus disposed him as he had said to go in to Jherusalem in a new manner & an uncouth other wise than ever he died before/ But to fulfil the prophecy of zacarye the prophet▪ said to that pourpoos/ And when he with that lytill but blessed company came to a place in mids the way that was called bethfage/ He sent two of his disciples in to Jherusalem. And bad 'em bring to him an ass & her fool that were te●ed there in the common way and ordained to serve poor men at her need that had none beasts of her own/ And when they were brought. and the disciples had laid her clothes upon 'em/ Our lord meekly set him first a lityl while upon the ass & after on the fool riding in that simple array took his way forth in to Jhrlm/ O lord what sight was this to see the king of kings & lord of all the world ride in such array namely in to that solemn city of Jherusalem/ But soothly this thou didst as all thine other deeds to our information and ensample/ For we may see and understand. that in this manner of worlds worship taking. thou dispisest fully all the pomp of vain worlds worship havyuge in stead of golden harneys and curious saddles and bridles. simple clothes and hem ꝓyn helters/ And when the people heard of his coming by cause of that great miracle that was published before of the reysinge of lazar they wenten against him. and receiveden him as king with ympnes & songs. and great Joys strewing in his way her clothes & branches of trees/ But with this Joy our lord meaned sorrow & weeping/ For when he came nigh the city: he wept thereupon saying before the destrucci on thereof that came after. & sorrowing for her ghostly blindness/ For we shall understand that as holy writ maketh mind our lord wept notably three times/ One time in the 
Primo  death of lazar. the wretchedness of mankind whereby he is needed to death for the first sin/ Another time he wept for the 
Secundo  ghostly blindness & vncunnynge of man as now at this time of 'em that dwellen in that city of Jherusalem. that wolden not know the time of her gracious visitation/ And therefore after was to come to that city her utter destruction/ The their the time he wept for the great trespaas and malice of man/ And 
Tercio  that was in time of his passion, hanging on the cross for he saw that his passion was sufficient for redemption of all men. but nevertheless it took not effect of profit in all for not in reproved and hard hearts & obstinate to do pena unce that will not forthynke & amend 'em of her sins/ And of this weeping speaketh the apostle paul when he saith that Jhus in time of his passion with a great cry & weeping tears was heard of the father for his reverence/ And of these three weeping times holy writ speaketh/ Also holy church 
Quart.  maketh mind that he wept the fourth tyme. and that was when he was a young child/ And that weeping was for to hide fro the devils the mystery of his incarnation/ Behold we now our lord Jhus so weeping: and that not feynyngly but effectually and largely with a sorrowful heart specially for her damnation without end with the destruction tem porell of 'em: and of her city/ And as we may soothfastly trow. his dear mother and all that company seeing him weeping so might not contain 'em fro weeping at that time and no more should we seen loss of souls/ Thus our lord Jesus riding on the ass. and having in stead of princes earls & borons his poor & simple disciples about him with his mother & other devout women following: entered in to that solemn city. and also the people doing him great worship as it is said before/ Of the which coming all the city was greatly stirred/ And so went he first in to the temple & cast out thereof the byars & sellers against God's laws. as it is said here before in the xxxii. chapter/ And there was he standing openly in the temple preaching & ansuering to the princes & pharisees all that day. till it drew toward even/ And so he & his disciples standing all the day fasting after the great worship before done: there was not one that would bid him once drink/ wherefore at even he went with his disciples to his homely hostry bethany going so simply thorough the city with that little company: that came on the more row with so great worship/ And here may we consider that it is lityll to charge and little force of worlds worship that is so soon done and so lightly passeth away/ But what Joy trow we that his mother & mawdeleyne & other true friends hadden when they saw him so worshipped of the people. & namely at night when he was come with his disciples safe & in prosperity to bethany/ soothly. he alonely knoweth our lord Jhus that ever blessed be with end/  
AMEN   

What our lord Jhus died from palmsonday in to the thursday after next sewing/ Caplm xxxviii.  
Our lord Jhus full of charity & well of all charity willing to show both in word & deed his sovereign charity as well to his foes as to his friends. and desiring that no man should be lost. but all saaf/ when it drew to the end of his deadly life here & of his passion time was nigh at hand he travailed besily in preaching and techyug openly to the people and specially in these three days/ That is to say first on the sunday. at it was now last treated. and after on the monday seweng. & the tewisdaye together/ In the which days he camerly upon the morrow in to the temple: and there continued in preaching & teaching to the people. and disputing with the scribes & pharisees/ And ansuering to her deceivable questions and many subtle temptynges: and so he was occupied fro the morrow unto the eventide/ when he went with his disciples to his rest at his homely hostry with lazar & his sisters in Bethanye as it is said before/ But for asmuch as it were long process to treat in special of all though matters that time between our lord Jhus & the Jews. and letting fro the purposes that we been now in of the passion/ Therefore passing over all the parables & ensamples by the which our lord reprehended the Jews and other process of that time in spe: syall: we may in general consider & note on that one side how the princes & the pharisees seeing the favour of the people to Jhu/ And therefore dreading to perform her malice against him openly. casten soothly and fully to take him in word either against her law▪ or else against the tribute paid to the emperor of rome. whereby they mighten accuse him as worthy the death/ But our lord to whom all the privity of man's heart is open knowing the subtlety & the malice of hem answered wisely to all her questions. and so covertly in truth his words. that they were sufficiently answered. and yet they mighten not have her intent in any part/ But at the last they were so confounded that they durst no more ask oni question of him/ And then after our lord Jhus sharply reprehended the pride the hypocrisy. the covetise. & other wicked conditions of hem: and specially of the scribes & pharisees sa yenge to hem in these words/ woe to you scribes & pharisees that loven worldly worships in many manners. and so fourth of other vices/ Nevertheless he bad therewith the people that they should keep & fulfil all her teachings. but that they should not follow her works & evil living/ At last rehearsing the unkindness of the Jews against god in general by name of the city of Jhrlm for asmuch as he was so oft besi to gather hem together as a hen doth her chickens in to the way of her salvation. and they would not/ And therefore telling 'em before her destruction following temporal & everlasting he left 'em & wythdrue him out of the temple. and with his dies ciples and other many of the Jews that believed on him. he went in to the mount of olyvete where he taught hem more over by ensamples how they should dispose 'em & make 'em ready in to her last end/ And finally told hem of the day of doom. in the which good men that should befounden on the right half of god should have everlasting life: and wicked men on the life hand everlasting sorrow & endless death/ Thus made our lord Jhus an end of this open preaching to the Jews on the tewisday toward even. and after in privity said to his disciples weet ye well. that after these two days pasch shall be made▪ & mannes son shall be bitrayed for to be crucified/ A sorrowful word this was to all his true disciples: but the falls traitor Judas full glad thereof/ And thinking anon by instigation of sathanas that was entered in to his heart: how he might by occasion of his death fulfil his false covetise/ And hereupon he slept not. but anon on the morrow that was the wenesday when the princes of priests with the aldermen & scribes weren 
tradicio d●● fe●a qua●ta  gathered in caiphass house: the bishop took counsel: how they might by sleight take Jhus and slay him/. But not in the feast day: for dread of the people/ Judas aspyenge and knowing this counsel went to hem and proffered to take him to hem at her will: so that they would meed him: and do him why: and they glad of his proffer. granted & ordained to pair him thirty great pens. of the which every penny was worth ten common pens/ As now our groat is worth four common pens/ And so falsehood and covetise malice and treachery were accorded in to the death of Innocentes/ And thenne had that false traitor his covetous desire of the price of that foresaid ointment that be grudged for as lost. that is to say: three hundred pens/ And fro the time he sought opportunity how he miyght betray Jhu without the presence of the people/ And for 
quare ie iunatur feria iiii  this bitrayeng of our lord upon the wenesday is that day reasonably ordained most of penance doing & abstinence in the week after friday/ This was the process of that cursed part Judas & the Jews on that wenesdaye. but on that other part? what died Jhus & his blessed company that day. we find not written express in the gospel/ For soothe it is that he went not in to Jhrlm: ne appeared openly to the Jews that day/ what trow we thenne that he died all that day/ Me think it reasonably to be trowed: that he was▪ thenne for the most part occupied in prayer for the performing of redemption of mankind that he came fore/ and not only for his friends that trowed in him & loved him: but also for his cruel enemies: fulfilling the perfection of charity that he had taught before to his disciples in prayer for her enemies: & hem that shall pursue 'em: and there with knowing & seeing in spirit the foresaid malice of Iudas the traitor & the jews in that day: utterly cast against him and in to his death/ And so skilfully men may suppose that in that prayer to the father specially he said the psalm Deus laudem that david said in prophecy of him & of Judas and her other enemies long time before/ But thenne most properly it was said of himself not desiring by the words of that psalm vengeance of his enemies as it seemeth after the sentence of the letter. but conformyng his will rightwisly to the will of of the father: and prophesying the rightwis punishing & vengeance. deserving of 'em that so maliciously conspired against him/ And after obstinately continued in her sin/ And for asmuch as that was the last day that he though to dwell in that manner of bodily conversation with that good & beloved main lazar & his sisters. he occupied him that day the more specially with 'em in ghostly comfort of 'em by his edifycature & holy words as he was wont alway to do but now at more leisure to strength hem and comfort 'em against the great sorrow that was to come after by cause of his passion/ And sovereignly as we may trow in homely communing with his blessed mother to her special comfort. and also with mawdleyne specially that ever was thirsty to drink of his sweet ghostly words/ Of the which he give us taast & savour Jhus christ blessed without end  
Amen/   

¶ Of that worthy supper that our lord Jhus made the night before his passion: and of the noble circumstances that befell therewith/ Caplm xxxix:  
When the time came: in the which our lord Jhus had disposed of his endless mercy. for to suffer death for man and shed his precious blood for our redemption. it liked him first to make a supper with his disciples. as for a mind ever lasting of his great love to hem & to all mankind/ And for to fulfil the figure of the old law. and begin the troth of the new. and perform the mysteries that were to come. of his precious passion/ This supper was soverayuly worthy and wonderful & great. and wonderful things were done there at/ wherefore if we here take good intent with In ward devotion thereto. and to the things that our lord Jhus died thereat That curteyes' lord will not suffer us to go fasting therefro. but he shall feed us of his grace. as we trustily hope. with 
N iiii. meditan da  moche ghostly comfort thereof/ We shall understand that four things specially befell at this souper. of the which In ward meditation shall by reason stir our love to our lord Jhesu and kindle the ghostly fire of our devotion/ The first is that bodily supper and the manner thereof in fulfilling of the law The second is the washing of the feet of the disciples by our lord Jhesu/ The third is the ordinance and the consecration of that precious sacrament of his blessed body And the fourth is. that noble and fructuous sermon. that he made to his disciples/ Of the which four we shall speak & 
Prim a medita condecena  see by process & in order/ As to the first that is bodily supper we shall have in mind that peter & John at the bidding of our lord Jhu yeden in to the city of Jhrlm: to a friend of hers that dwelled in that part of the city. that was called mount Zion. where there was a large house on loft strewed and able for to make this supper in/ And so after our lord Jhus christ with that other disciples entered in to the city. and came to that foresaid place or house on the thursday toward even Now take here good heed and behold with all thy mind that thou redeste or hearest these all that followen that been told or spoken or done/ For they been full liking and stirring to great devotion/ For in this process is the most strength & ghostly fruit of all the meditations that been of the blessed life of our lord Jhesu. principally for the passing tokens & shewynges in deed of his love to mankind/ wherefore here we shall not abridge as we have in other places/ But rather length it in process/ Now then behold our lord Jhesu after he was come to the foresaid place: how he stant in some part by nethens▪ speaking with his disciples of edification and abye ding till it was made ready for 'em in the foresaid house aloft/ And when all things were ready/ Saint John that was most homely and familiar with our lord Jhu: and that be silly went to and fro to see: that all that needed were ordained & done. came to him and said/ Sire ye may go to supper whanye will/ For all things been ready/ And then anon our lord with the twelve apostles went up/ But Johan algate next him/ And by his side without departing/  
For there was none that so truly and also famylierly drew to him and followed him as he died/ For when he was taken: he followed him when other fled. and was present at his crucifyenge & at his death/ And after he left him not till 
N▪ de Jo hamne evan gelista  all was done & he was buried/ And so at this supper he sat next him though he was younger than other/ what time that our lord Jhus with his xii. apostles came up to the board where upon they should eat. first standing thereabout they devoutly saiden graces/ And after he had blessed. they seten down all 
N. de tabula in ●●n●  about that board: but John next Jhu. and that upon the ground as the manner was of old men before/ But here we shall understand that the board was square as men supposen made of diverse boards Joined together/ And as men say▪ that have seen it at Rome in the church of Latranensis. it containeth in every part of the four square. the space of two arms length. and somewhat more/ So that in every side of the square board the disciples saten as men supposen. though it were straightly/ And our lord Jhus in some angle. so that they all might reach in to the mids: and eat of one dish/ And therefore they understood him not what time he said▪ he that with me putteth his hand in to the dish or dobler: he shall bitraye me/ Thus we may imagine & suppose of the mane● of her sitting at the board/ Also we may understand in the eating of the paske lamb. that in that time they stoden about 
Agn ● paschal●s  the board upright: holding staves in her hands after y● bid ding of moyses law that our lord came to fulfil/ So that though they stoden in that time: nevertheless they seten also in other time: as the gospel telleth in divers places: & else might not John have laid his heed: & rested him in manner of ligging upon the breast of Jhu/ what time the paske lamb be was brought to the board roasted after the law: our lord 
Agn ● pasc●al●s  Jhus that was soothfast lamb of god without weme of sin. and that was in mids of 'em: as he that serveth and ministereth: took the lamb in his blessed hands: and cut it. And departed and gave it to the disciples. bidding 'em eat it gladly . and comforting 'em with lovely cheer/ And though it so was that they eaten as he bad: nevertheless comfort might they none have: for asmuch as they dread alway least there should fall aught against her lord in that novelty/ And so as they eaten: he told 'em the sorrowful deed more openly: and said I have desired for to eat with you this paske lamb before I suffer the death/ For soothly one of you shall betray me/ This speech went to her hearts as a sharp sword/ wherefore they ●essed of eating & looked each on other. and saiden to him/ Lord whether I be he/ Here if we take good heed: we owen to have Inward compassion both of our lord Jhu & also of 'em/ For it is no doubt they were in full great sorrow/ But the trey tower Judas left not of eating for these words of bitrayeng should not seem as pertaining to him/ Thenne John at instance of peter asked of our lord & said/ Lord who is he that shall betray thee/ And our lord Jhus privily told him. as to him that he loved more specially. and specified to him who was that traitor/ And John thereof greatly astonied and wondered with great sorrow to the heart▪ nought would tell peter/ but turned him to Jhu: and softly laid down his heed upon his blessed breast/ And as saint augustyne saith. our lord Jhesu would not tell peter who was the traitor/ For and he had 
Aug: in omelia di●it Jesus: petro  wist it▪ he would have all to torn him with his teeth/ And as saint augustyn saith by peter been figured and understand they that been in active life: and by John they that been in contemplatyff▪ wherefore we have here doctrine and figure: that he that is contemplative: medlith him not with foreign worldly deeds. and also he that sechith not vengeance without forth of the offences done to god▪ but is sorry within forth in his heart. & turneth him only to god by devout prayer/ And the more sadly torning him. and drawing him to god. commyttith all thing to his disposition and ordinance. though it so be that he that is contemplative sometime gooth out by zeal of god and profit of man's souls: as when he is called thereto/ Also in that the John would not tell Peter: that he bad him ask of the traitor/ we may understand that the comtem: platyf shall not reveal the secret of his lord/ As it is written 
N. de scon frāc●s●o  of saint fransoys that privy revelations he revealed not with outforth: but what time that need made him for hele of man's souls. or the stirring of god by revelation moved him the● to/ Now forth in our process behold we the great benignity of our lord Jhu that so homely suffered his der●ynge John incline & rest upon his blessed breast/ Lord how tenderly & truly they loved together/ This was a sweet rest to John. & a profitable to all christian souls. in the which as clerks say he 
●  drunk of that well of everlasting wisdom the precious drink of his holy gospel. with the which after he comfort 
●  t all holy church: and gave it as treacle against the venom of divers heretics/ Behold furthermore other disciples full sorry of the foresaid word of the bitrayenge of our lord Jhu: not et●nge. but looking each on other as they that wist not what council or comfort they might have in this case. And thus moche at this time suffysith touching that first article of that 
●  bodily supper. and the eting of paske lamb in fulfilling of the law. & ending of the figure that our lord Jhus died it fore/ And as clerks say: we find not that our lord eat flesh in all his life. but only at this time in eting of that lamb be. more for mystery than for bodily food/ touching the 
s●d● pedum abl●  second point: that is the washing of the disciples feet: we shall understand that after the foresaid process our lord Jhus rose up fro the supper. & also his disciples anon with him 
B  unwiting what he would do furthermore. or whether he would go/ And thenne went he with 'em down in to the nearer house under the foresaid loft as they say▪ that have seen that place: and there he bade all the disciples sit a down. & made water to be brought to him: and thenne he cast of his overclothes that were peradventure cumbrous and letting to that he thought do: and gird him with a linen cloth. and put himself water in to the bacyn that was of stone▪ as men say. and bore it & set it before Peter's feet: and kneeled down for to wash 'em/ But Peter greatly abashed & astonied of that deed as no wonder was. first forsook to have that service of his lord as inconvenient to him/. But after he heard his threat ning that else he should have no part with him in bliss turned his will in to better. & meekly suffered him do his will Now if we give here good intent to the deeds of our lord Jesus: and all that followeth in this time: soothly we may with great wonder be stirred specially to the love & dread of him/ For what was that to see the king of bliss and high lord of majesty kneel down and bow him to the feet of a poor fysshar. and so forth to all other that there seten: and so with the blessed hands wish her foul feet. and after tendly 
Notahumilitat● d●●  wiped 'em: and more over devoutly kissed hem/ Soothly he that was sovereign master of meekness showed us in this deed. & taught us a perfit lesson thereof/ And yet moreover in that he died that same low service to his traitor. commeuded sovereignly his passing meekness/ But woe to that hard heart ye harder than the adamaunt: or any thing hardest: that melteth not: or softeth not with the heat of so great fire of charity & profound meekness/ And that dreadeth not that lord of majesty in that deed: but ay●warde frowardly thinketh & procureth death & destruction of him that ever was so Innocent & so true loving/ wherefore it is both wonder and dreadful the great benignity and meekness of our lord Jhu▪ and the great obstinacy and malice of that traitor Judas. ayenwarde when this washing was done in mystery as it is said/ He went again up to the place of the foresaid supper/ & when he was set with them. he told them the cause of the foresaid deed/ And that was that they should follow him in meekness each to other. as he gave hem ensample that was their lord & master/ And that they should not wash others feet but also forgive trespasses done to other. and will & do good to other: as it is understand by his words that followen after when he said to hem/ If ye known these that I have done to you. ye shall be blessed if ye fulfil 'em in deed/ Here also after the first mess that was the paske lamb▪ as it is said before/ when they were washen and made clean he served hem with the second mess of his precious body: that was deynte of all daints▪ as men usen in bodily feeding and festes f●●ste to be served with boisterous & homely meats. and after with more delicate and dainteous/ whereof followeth hereafter to wching the third article: as anent the third article of that highest 
〈◊〉 〈◊〉 〈◊〉  sacrament of Jhesus precious body/ lift we here our bertes sovereignly: and bethink we inwardly wondering of the most worthy dignation and unspeakable charity. through the which he betook himself to us. and left to us in to me●e ● ghostly food making and ordaining that precious sacrament in this manner/ When he had washen his disciples feet: and was gone up again with 'em there he before sat at the supper as it is said before: as for an end of the sacrifices of the old law and beginning of the new testament making himself our sacrifice. he took breed in his holy hands. & life up his eyen to his father almighty god. & blessed the breed: and said the words of the consecration thereover▪. By virtue of the which words. breed was turned in to his body & then he yaaf it to his disciples and said/ Taketh & eateth for soothly this is my body that shall be take & give for you. And after in the same manner taking the chalice with wine said. taketh and drynkith all hereof▪ For this is my blood: that shall be out shed for you & many other in redemption of sins: & after he gave hem power of the consecration and to all priests in hem. and said thus. doth ye as oft as ye take it in commemoration and mind of me/ Take now good here thou christian man▪ but specially thou pressed: how devoutly. how die ligently & truly thy lord Jhus christ made first this precious sacrament/ And after with his blessed hands ministered it & commyned that blessed & his beloved main/ And on that other side take heed with what devout wonder first they saw him make that wonderful and excellent sacrament/ And after with what dread & reverence the took it▪ and received it of him/ soothly at this time they left all her kindly reason of man: and only rested in true believe to all that he said: and died believe without any doubt▪ that he was god and might not err/ And so must thou do that wolte feel. and have the virtue & the ghostly sweetness of this blessed sacrament/ This 
B  is that sweet & precious memoryale. that sovereignly maketh man's soul worthy and pleasing to god. as oft as it is duly received either by true & devout meditation of his passion or else and that more specially in sacramental eating thereof/ wherefore by reason this excellent yeft of love should kindle manes soul and inflame it all holy in to the yever thereof our lord Jhus christ/ For there is no thing that he might give and leave to us more derworth. more sweet or more profy table than himself/ For without any doubt he that we receiven in the sacrament of the altar is he that self God's son Jhesus that took flesh and blood. and was borne of the virgin marry. and that suffered death on the cross for us. and rose the third day fro death to life. and after stied up in to heaven and sittyth on the faders right side. and that shall come at the day of doom: and dame all mankind/ In whose power is both life and death: that made both heaven & hell. and that only may save us or damn us ever without end/ And so he the self god & man is contained in that lityll host that thou seest in form of breed/ And every day is offered up to the father of 
N  heaven for our ghostly heel. & everlasting salvation/ This is the true believe that holy church hath taught us of this blessed sacrament/ But yet more over let us sit a little longer at this worthy lords board Jhus: and take we heed Inwardly of our ghostly food & comfort more specially of that precious & most deinteous mete. that is there set before us. that is the blessed body of our lord Jhus in this holy sacrament beforesaid/ And so by inward consideration taaste we the sweetness of this heavenly food: having first in mind the gracious & reasonable making & ordinance of the blessed sacrament: and after the great worthiness & marvelous working thereof in chosen souls to comfort & strengthing of our faith/ And as anent the first point we shall understand. that almighty God's son the second person in trinity. willing of his sovereign charity & endless goodness to make us partners of his godhead: he took our kind and became man to make men as gods: & furthermore that he took of our kind that was flesh & blood. a●●e he gave to us for our hele & our salvation/ For he offered to his father of heaven upon the altar of the cross: his blessed body for our reconciling. and he shed his precious blood in to price for to buy us out of our wretched thraldom. & to was●● us & make us clean of all sin/ And for asmuch as he would that the mind of that high great benefice should dwell in us everlastingly. he gave to all christian people his body in to meet and his blood in to drink under the likeness of breed & wine in manner as it is said before in the first making of this blessed sacrament/ But now here behold we Inwardly & take we heed. what wondering it was to the apostles thenne to see our lord Jhus very man as they were sitting with 'em bodily. and therewith holding in his hands that self body in that y● seemed to her bodily sight nought else: but breed affirming thus soothly/ This is my body that shall be yeven for you/ And also of that. that in the chalice seemed only very wine/ This is my blood that shall be shed for remission of your sins/ And so that self body that they seen with her bodily eyen before hem was soothly under the form of breed/ And that self blood that was all hole in his body was there in the chalice in form of wine/ But then was not that breed as it semid: & as it was before the words of consecration: nor wine as it semid in self manner. but only the likeness or the form of breed & wine containing very crystes flesh and blood as it is said/ But what manes wit or reason might comprehend at this time/ soothly none/ And therefore the true apostles at that time leften all her bodily reason & wit: and rested only in true believe to her lords words as it is said before: safe Judas that was reproved for his falsehood & misbelieve. and therefore he received that blessed sa: 
contra lol lardoes  crament to his damnation/ And so done all though that been now of his part: the which falsely bileven. and say that the holy sacrament of the altar is in his kind breed or wine as it was before the consecration: by cause that it seemeth so to all her bodily feeling: as in sight taast & touching. the which been more reprovable as in that part than Judas/ For they seen not Jhus bodily beside that sacrament as he died: and therefore it is lighter to hem for to believe: and more to her damnation if they believe not as god himself & holy church hath taught: namely sithen that true teaching of this blessed sacrament hath be holden steadfastly so many hundred years: and of so 
Fides sacramenti  many holy men: martyrs confessors & other true christian men the which in to her last days stoden without doubt in this faith: and dieden therein/ The which is this in few words that the sacrament of the altar duly made by virtue of crystes words. is very God's body in form of breed. and his very blood in form of wine/ And though that form of breed & wine seem as to all the bodily wits of man breed & wine in his kind as it was before/ Nevertheless it is not so in so othnes: but oonli God's flesh & blood in substance: so that the accydents of breed and wine wonderfully and miraculously against manes reason and the common order of kind been there in that holy sacrament with her kindly subject and very christs body that suffered death upon the cross is there in that sacrament bodily under the form and likeness of breed and his very blood under likeness of wine substantially and holy without any feigning or deceit/ And not only in figure as 
Not●  the falls heretic saith/ these terms I touch here so specially by cause of the lewd Lollards: that medlen hem against the faith falsely/ And more over this before said faith of holy church touching this excellent sacrament taught by holy doctors and worthy clerks▪ is confirmed by many manners of miracles: as we readen in many books. and hearen alday preach and taught/ But here laugheth the lollarde. and scorneth holy church in allegaunce of such miracles. holding hem but as mad tales and feigned illusions/ And by cause that he tasteth not the sweetness of this precious sacrament: nor feeleth the gracious working thereof in himself: therefore he loveth not that any other doth. but here in confession of all falls lollardes. & in comfort of all true lovers & worshippers of this holy sacrament. and principally to the loving & honour of the high author and maker of our lord Ihus I shall sare more over somewhat in special that I know soothly of the gracious working in sensible feeling of this blessed sacrament: the which marvelously werching & felyngeabove coming kind of man showeth & proveth sovereignly the blessed bodies presence of Jhu in that sacrament/ There is one person that I know living: & peradventure there been many that I know not in the self degree or higher: the which person of times when our lord Jhesus vouchsafe to touch him of his grace in treting of that blessed sacrament with the Inward siyght of his soul & devout meditation of his presious passion suddenly feeleth also shed in to the same body a Joy and liking that passeth without comparison the highest liking that any creature may have or feel as by way of kind in this life. through the which Joy & liking. all the membres of the body inflamed of so delectable and joyful heat that him thinketh sensibly all the body as it were melting for joy. as wax doth anent the hot fire. so farforth that the body might not bear that excellent liking. but that it should utterly fail. near the gracious keeping & sustaining of the towcher our lord Jhu above kind/ O lord Jhu▪ in what delectable paradise is he for the time that thus feeleth that blessed bodily presence of the in that precious sacrament▪ through the which he feeleth him sensibly with unspeakable Joy as he were Joined body to body/ soothly I trow that there may no man tell it or speak it/ And I am syker that there may no man fully & soothfastly know it. but he that in experience feeleth it/ For without doubt this is specially that hid mana. that is to say the angels meet that no man knoweth: but he that feeleth it/ As saint John witnesseth in his apolipse/ And he that soothfastly feeleth it. may well say with david the prophet sovereignly rejoicing body & soul heart & flesh in god alive/ O lord Jhesu how moche is the multitude of thy sweetness 
Quam magna multitu do dulce dinis  that thou hast hid to 'em that in true love dreaden the Thus have I understand of the foresaid gracious wonderful and miraculous worchinge of our lord Jhu. showing sensibly his blessed delectable bodily presence in that most excellent sacrament of the altar in manner as the foresaid person that felt it might tell it so in party. and as I could shortly & inperfectly write it/ The which miraculous worching to my understanding having consideration to all cirstaunce there of: passeth many great miracles that we readen showed in this holy sacrament/ In asmuch as the wit of that bodily feeling: passyth incertaynte the wit of sight: and hath lass of strange likeness and more of the self soothfastness/ For what time that our lord Jhesus appeared in that blessed sacrament to strengthing of believe. or to comfort of his chosen darlings. either in likeness of a little child: as he died to saint edward king & confessor: or else in quantity of flesh all bloody: as it is written in the life of saint gregory & other places/ Sooth it is that that bodily likeness seen in that quantity: accordeth not with the very bodily quantity & shape of our lord that hinge on the cross: and that is soothly in that sacrament fro the bodily sight/ But he that feeleth that gracious gift before said. hath no strange bodily sight of any likeness other than sacrament in true believe. but in his soul lightened through special grace. he seeth inwardly with sovereign Joy that blessed body of Jhu christ right as he hinge on the cross without any deceit. & therewith in the body/ Also he feeleth sensibly the bodily presence of our lord Jhus in manner as it is said before with so great Joy & liking that there can nootonge tell it fully. nor heart understand it. but only he that feeleth it/ And as it seemeth that Joyful feeling in the body is like to y●. that holy church singeth of the apostles & disciples at the feast of penthecoste when the holy ghost was sent to 'em suddenly in the likeness of fire withinforth & unspeakable Joy in her bodies within forth: that is. that her bowels filled with the holy ghost: Joyed sovereignly in god/ And so may he that 
Impleta gaudent viscera  hath that foresaid gracious yeft. soothly say in that time with david in special manner. and high gracious feeling/ My heart and my flesh rejoiced 'em sovereignly in to the presence of god alive Jhesus/ That blessed be he ever and sovereignly for this high feast of grace to man/ But now cease we bear awhile of this delectable ghostly showing & treating of this most dainteous and precious mete. and take we heed ferde●r more to the noble lesson that our lord Jhus taught his disciples therewith after that worthy supper. that is the fourth article beforesaid with purpose yet if our lord will send grace to touch more of his precious sacrament. and that at last end of this book as in conclusion of all the blessed life here bodily of our lord Jhu according so with the gracious and reasonable ordinance of holy church of the worthy & solemn feast of this blessed sacrament as in a perfit conclusion of all the festes of our lord Jhus. whose name be blessed ever wythouten ending/ Amen  
furthermore to wching the fourth article▪ take heed thou christian soul y● hast any light within the of the fire of love. how this sovereign school master Jhus made to his disciples a noble sermon full of ghostly sweetness and brenning coals of love & charity/ For when he had yeven that blessed sacrament to his disciples: and among other of his charity to his enemy that wicked Judas▪ he said to him. that thou purposest to do 
qd facis fac cicius  do it anon/ As who saith▪ I wo●e where about thou art and therefore deliver that by tyme. understanding his bytrayeng. but 
N  there was none of his other disciples that wist to what end 
B  Jhus said though words/ And anon this cursed traitor went forth to the princes of priests. to whom he had sold him the wenesdaye before as it is said. and asked of 'em company to take him/ And in the mean time our lord Jhus made this foresaid long & worthy sermon to his disciples/ Of the which profitable sentence commending peace to his disciples. we may understand all the effect comprehended shortly that he informed 'em specially & taught to 'em with peace three principal 
caritas mandatum nowm do vobis in hocco gnoscant oens qdm Si diligitis me  virtues/ That is to say▪ faith hope and charity/  
first he taught 'em charity oft times. and most besily. when he said/ I give you a new mandment. and that is that ye love together/ And also in this one thing sovereignly all men shall know that ye been my disciples if ye have love each to other/ And also after how they should truly keep this charity by working in the love of him/ He said to 'em thus/ If ye love me keepeth my hests/ And also after who so loveth me he shall keep my word. and then shall my father love him & we shall come to him & dwell with him/ And in other diverse places specially he commended to hem charity & peace as a principal bequest in his testament at this tyme. the process of the gospel telleth/ In faith also he informed hem: & stabled 'em 
Fides non turbe ● cor ves  more perfectly in believe of his godhead saying in these words Be not your heart troubled & dread it not▪ for as ye believe in god. so ye must believe in me/ And after he taught hem in this believe that the father & he been one god/ And though he be less than the father after the manhood: nevertheless he is ever even with the father after the godhead/ And therefore he reprehended phylip the bad him show hem the father: & said: that who that seeth him seethe the father/ And after in conclusonn of this faith. he said to his disciples/ Leave 
quivid●● me vid●●  ye not that I am in the father & the father in me▪ else for the works that ye seen believeth/ In hope also he comforted hem in many manners. & first touching th'effect of prayer: saying to hem in these words/ If ye dwell in me. & my words dwell● or abiden steadfastly in you/ what so ever ye will ask▪ it shall be yeven to you/ Also he comforted her hope against tribulacons and hate of the world. saying thus/ If the world hate you: wytyth well that it hateth me first before you/ And so forth as the text telleth comforting her hope in patience of persecution by ensample of himself: that was her lord/ In the third manner he comforted 'em to hope without despair by cause of the with drawing fro hem his bodily presence. telling hem before that they should have great sorrow for thabsence of him through his hard death/ But afterward that sorrow should be turned into endless▪ joy by his glorious resurrection: and ascension to the father▪ and sending of the holy ghost to 'em▪ the which should sovereignly comfort 'em in all disease: and teach 'em all soothfastness/ And thenne he concluded in these words/ All these for said words I have spoken to you unto that end that ye have peace in me/ In the world ye shall have sorrow & ang●iss●: but trus trusteth well by sad hope/ For I have overcome the world: as who saith: and so shall ye/ And after this our lord Jhus turned his speaking to the father. lifting up his lovely eyen to heaven: & commending first himself after the manhood. & after praying tenderly for his disciples/ And furthermore praying not only for hem: but also for all hem that should believe on him after thorough her word/ And in to that end at last that all might be oned together in true love & charity. as the father in the son. & the son in the father: so they all in one god. father. & soon. & holy ghost/ O lord Jhu how wonderfully perceden these foresaid words the hearts of thy disciples/ For soothly they loveden the so fervently that they might not have borne hem ne had been the special preserving of thy grace/ And who so hath grace Inwardly to bethink ● diligently to discuss all the process of this blessed & worthy sermon: skilfully he shall be stirred in to the brenning love of Jhu. and likyngly rest in the sweetness of his blessed doctrine/ And on that other side: who so taketh heed to his disciples how they stonden sorrowfully hanging down her hedes. & weeping & highly sighing: reasonably he may be stirred to great compassion▪ and specially for John. that was familiar most with Jhu. and that took good heed specially before other to all that Jhus spoke. as he was chosen by special grace only to wete soothly the foresaid sweet words of Jhu to edifying of all holy church. and our high comfort/ furthermore among other words of Jhu: we readen that he said to his disciples/ Riseth up & go we hens/ O dear god? what dread entered thenne in to hem: not knowing whither they should go. and greatly dredinge of his departing fro 'em/ Nevertheless he spoke to hem after fulfilling the process of his sermon going by the way & they besily taking heed to it/ Now behold how the disciples followen him: & in manner of chickens that followen the hen. & put ten her hydwardere & thither ward for to come under his wings so they besiden 'em now one: & now another to here and to be next him. and that he suffered & liked well/ At last when this sermon was done & all the mysteries fulfilled: he went with hem in to a yard or a garden over the water of cedron there to abide his traitor Judas & other armed men▪ whereof it shall follow hereafter in the process of his passion/ Here may we have in mind that our lord Jhus yaaf us ensample in this even tide & night of v. great virtues. that is to say/ first of profound meekness as it is said in the washing of his disciples feet/ After of sovereign charity in the excellent sacrament of his blessed body. and in that sweet sermon full of brenning coals of charity/ And the third of passing patience in so benign suffering of his traitor. and all despite done to him after/ The fourth of perfit obedience in taking wilfully the hard passion & bitter death after the faders will/ And the fy●th of devout prayer contained three times in long & fervent praienge and his precious blood shedding/ In the which v. virtues he grant us grace to follow him Jhus that blessed be ever 
pref●●●  without end/  
AMEN   
¶ Thus endeth the contemplation for the thou▪ sdaye: and after followeth the passion: that longith specially to frydaye/   


¶ Of the passion of our lord Jhu: & first of his prayer & taking at madyn time/ Cap●m xl.  
AT the begin̄ynge thou that desirest to have sorrowful compassion through sentence inward affection of the painful passion of Jhu: thou must in thy mind depart in manner for the time the might of the godhead fro the kindly infirmity of the manhood: though it so be in soothness that the godhead was never departed fro the manhood/ For there been many so blinded ghostly by unreasonable imagination of the might of the godhead in Jhu: that they trow not that any thing myight be painful or sorrowful to him: as to another common man: that hath only the kind of man: & therefore have they none compassion of the pains that he suffered. supposing: that for as much as he was god. there might no thing be against his will or dear him. but therefore herayenst for to have true imagination & Inward compassion of the pains & the passion of our lord Ihu veri god & man/ we shall understand. y● as his will was to suffer the hardest death & sorrowful pains for redemption of mankind: so by the same will he suspendeth in all his passion the use & the might of the godhead fro the infirmity of the manhood no more taking of for the tyme. than hath another tender & delicate man only after the kind of man/ wherefore thou shalt imagine & inwardly think on him in his passion as of a fair young man of the age of xxxiii. year being the fairest the wisest the most rihhtwis in living. & most goodly & innocent that ever was or might be in this world. so falsely accused: so enviously pursued. so wrongfully deemed. & so dyspitously slain: as the process of his passion after telleth. and all for thy love/ Also understand as clerks say & reason teacheth that in his bodily kind of man he was of the clenest complexion that ever was man or might be/ wherefore he was the more tender in the body/ and so followeth that the pains in the body were the more sore & bitter and the harder to suffer thenne sithen he took no succour of the godhead but only sufffred after kind of the manhood/ The least pain that he had was more painful to him: than it might have be to any other man/ wherefore having this in mind first to stirring of the more compassion/ furthermore after the process of Bonaventure who so desireth with the apostle paul to be Joyeful in the cross of our lord Ihu christ. & in the blessed passion: he must with busy meditation therein for the great mysteries & all the process thereof if they were Inwardly considered with all the Inward mind and beholding of manes soul. as I fully trow: they should bring that beholder in to a new state of grace/ For to him that would search the passion of our lord with all his heart and all his Inward affection: there should come many devout feelings & stirrings that he never supposed before/ Of the which he should feel a new compassion & a new love Have now ghostly comforts through the which he should perceive himself turned as it were in to a new state of soul: in the which estate the foresaid ghostly feelings should seem to him as a nernest and party of the bliss and Joy to come And for to get this estate of the soul. I trow as he that is uncunning and blabering: that it behoveth to set thereto all the sharpness of mind with waking eyen of heart: put ting away & leaving all other cures & business for the ty●●● and making himself as present in all that befell about the passion & crucifyxion affectuously. besily. avysedly. & perseverantly: and not passing lightly or with tedious heaviness. but with all the heart & ghostly gladness▪ wherefore if thou that readest or hearest this book. hast here before besily taken heed to th● things that haven be written & spoken of the blessed ●y●● of our lord Ihu christ in to this time/ Moche more now y●●●●l te gather all thy mind and all the strength of thy soul to though things that followen of his blessed passion/ For here specially is showed his high charity: the which reasonably should all holy enflamme and bren our hearts in his love/ Go we 
pro 〈…〉 pa 〈…〉  now thenne to the procrsse of his passion: taking heed & making us in mind as present to all that followeth/ And first beholding how after the process of the gospel of saint Johan our lord Ihus after that worthy supper was done. and that noble and fructuous sermon ended. whereof it is spoken in the next chapter before. went with his disciples over the water of cedron. in to a garden: in to the which ●e was wont oft time to come with his disciples/ And there he bad 'em abide and pray/ And furthermore taking with him his three special secretoryes/ That is to say. Peter. James. and Johan/ And telling hem that his heart was heavy and sorrowful unto the death/ Bad 'em there abide and wake with him in prayers/ And so a little ferder fro 'em as about the space of a ●tone cast upon a lityll hill/ meekly & reverently kneeling upon his both knees made his prayer to the father devoutly in manner as it followeth after/ But here abide we a little while. and take we heed with a devout mind of this wonderful deed of our lord Ihu. soothly worthy to be had in mind in Inward sorrowful compassion/ For loo now he prayeth to the father meekly: and that for himself. as we read that he hath ott before prayed/ But thenne for us as for our advocate/ wherefore we should skilfully be stirred to Inward compassonn and wonder here greatly of the lowest meekness: and of the most perfit obedience & of unspeakable charity of god showed to us. And first of his profound meekness. considering him 
N. ꝓfun dissiam būilit●tem  that is very god: even with the father almighty▪ and everlasting: so as it were foryeting himself as god: and so lowly praying as another common man of the people/ Also take heed of his most perfit obedience/ For what is he that prayeth soothly he prayeth the father: if it be his will that he be not llayn. 
●●.  and put to that hard death: and yet with the father he hath or 
N▪ ꝓfun dissiam obedien ciam  dened to take that death for man/ And so he prayeth the father. & yet he is not herd after his will: that is to say after one manner will that was in him/ For there was in him three manner of will: that is to say/ first the will of the flesh. & the sensuality: and that grudged and dread: and would not gladly 
N▪ triplicem voluntem in xpo  snffre death/ Also the will of reason. and that was obeissant & assenting: as the prophet isaiah saith of him/ He was offered upon the cross to the father. for so was his will/ And the third was the will of the godhead: the which yaaf the sentence of his passion: and bad in all manner to be done/ wherefore 
Oblatus est qa ipse voluit  in asmuch as he was very man: he dread as man after the first will: and was then in great anguish/ And therefore Inwardly have compassion of him: in asmuch as thou mayst with all thy heart/ For loo the father will utterly that he be slain and deed. and not wythstonding that 
Proprio ●ilio suo nōpeꝑc●t  he is his own dear loved son: yet he spared him not: but revyth him to the death for us all/ And our lord Ihus takith meekly that obedyere & fulfilleth after in deed as the process 
●●:  of his passion witnesseth fully/ In the third point behold 
N▪ indici bi●ē ca●● tatem price & filu  the unspeakable charity of the father & the son showed to us that owe worthily to be had in Inward compassion and high wonder & worship/ For only for our salvation this hard death is bidden of the father. and taken of the son/ Behold now how 
N. dni Jh●● o●● nem  he prayeth long time kneeling upon the ground. he speaketh to the father. and saith in these manner words/ My dear father almighty and full of pity & mercy: I beseech the that thou here 
〈…〉 m●●m  my prayer. and despise not my bede▪ behold me. and here me/ For I am made sorry in mine exercise of virtue: showing to mine enemies patience and charity: and they not amended. and so my spirit is in anguish within me: and my heart grievously distourbled: wherefore bow thine ere to me. & take heed to the voys of my bede/ It liked the father to send me in to the world for to make a seth for the wrong that was done of man to you. and anon at your will & bidding I was ready and said/ ●oo I go. and so thy soothfastness. & thy hele I have declared 
〈…〉 tu●●●●lu t●re tuum dui  & showed/ And I ever poor & in diverse travails fro my youth doing thy will. and all that thou haste bidden me/ Am now ready to fulfil utterly those things that yet been to be done: and full ended/ Thou seest father the malice that mine enemies have conspired against me▪ and how I have ever done those things that been pleysaunt to thee: and done good & be: nefyces to 'em that haten me. and they agaynwarde have rewarded me evil for good: and hate for my love/ And so they 
Transfer calicem istum a me  have corrupt my disciple: and made him her lede● to destroy me. and haven sold me: and set my price in thirty. pens/ Good father I besethe the that thou do away fro me this cup of sorrow and bitter passion: that is ordained to me to drink And else be thy will fulfilled/ But my dear father rise up in to my help & haste the to succour me at my need/ For be it so father that they know me not thy soothfastness soon: nevertheless sithen I have lad among 'em a rightwise & Innocent life And also done to hem many good deeds: they should not be so 
Recorda re quamstete rim in conspectutu  cruel & malicious against me/ Have in mind good father: how I have stonden in thy sight for to speak ever the good of 'em But loo now they yelden evil for good: and have ordained the vilest death for me/ wherefore thou lord that seest all thing rise in to my help and leave me not/ For great tribulation is 
oh  now nigh: and there is none that will & may help but thou 
Qm tribulacio ꝓxina est  alone/ And after this prayer our lord Ihus torning again to his disciples. work 'em. and comforted 'em yet to pray/ eft the second time. and the third time turned again to his prayer in dinners places a little fro other. as in the space of a stones caste: lightly without great strength: and cotynued the foresaid prayer to the father. adding to and saying/ father rightwis if it so be: that thou hast ordained and wilt in all manner that I suffer the death upon the cross. thy will be fulfilled But I recommend to the father my sweet mother and my disciples: the which I have kept in to this tyme. all the while I have been dwelling with hem/ And with this prayer that precious and holiest blood of his blessed body breaking out in manner of sweet: dropped down to the earth abundantly 
N  in that great agony & hard battle/ Soothly here is great matter of sorrow & compassion. that ought to stir the hardest heart that is in this world to have Inward compassion of that great & sovereign anguish that our lord Ihus suffered in that tyme. and for our sake/ For by the godhead he saw the hardest and sovereign pains that were to come in his body And therefore after the manhood his tender body for fere & anguish broke out violently on blood/ Take heed also here that is specially to be noted. against our Inpacyence/ How our lord Jhesus prayeth three times: or he hath answer fro the father▪ 
N. contra ●paci●ciam nostram  But then at the third time when our lord Ihus was in so great anguish of spirit as it is said/ Loo the prince of good angels Mychael standing by him. comforted him and said/ Heyle my lord Jhesu. your devout prayer and your bloody sweet I have offered and showed it to the father in light of all the blessed court/ And we all falling down be●●● him. haven besought him to put away ●ro you this bitter 
N. confo● tac●em a●●●●  drink of your passion/ But the father answered. & said. My dear loved son knoweth well: that the redemption o● mankind: the which we desiren so of our high charity may not be fulfilled and done so conveniently & reasonably. without shedding of his blood/ wherefore if he will the heel or souls it behooveth him to die for 'em/ And therefore my lord what dame ye now in this matter/ Our lord Jhesus answered thene to the angel/ I will in all manner the heel & the salvation o● souls/ And therefore I cheese rather to suffer the death: where through the souls that the father hath made unto his likeness may be saved/ then I would not die and the souls been not again bought/ wherefore my faders will be fultylled/ And thenne said the angel to him. be thenne now of good comfort my lord. and werchyth manfully/ For it is seemly to him that is in high degree. to do great things and worthy. and to him that is a manful man to suffer hard things▪ For though things that been hard and painful shall soon pass. & thoo things that been joyful and glorious shall come after. the father saith that he is and shall be ever with you: and that he shall keep your dear mother and your disciples at your will/ And shall yield 'em safe again to you/ And so the good meek lord took benignly this manner of comfort. and that of his creature. considering himself after the kind of man lass in worthiness than angels for the time of deadly life in this world. and so he was sorrowful as man/ And so he was comforted of the angels words as man: and so he took his leave of him: praying him to recommend him to the father: & all the court of heaven/ And thenne this third time he rose up fro his prayer all his body bloody. whom thou mayst behold with Inward compassion. how he wipeth his body/ Or else peradventure washeth him privily in the river/ And so greatly pined in his body and that is reverently to be had in sorrowful compassion/ For without great bitterness of sorrow this might not befall to him/ Nevertheless doctors & wise clerks say that our lord Ihus prayed the father in this manner: not only for dread of his passion. but also for the great pite & mercy that he had of his first people the Jews: sorrowing that they should be lost by occasion of his death/ For they should not have slain him: namely sithen he was of her kin: & was also contained written in her law as cryst to come. And there with showed hem so many great benefices/ wherefore he prayed the father to this intent thus/ My father if it may be with the heel & the salvation of Jews. that the multitude of other folk be turned to believe: I forfake the passion & the death/ But if it be needful that the Jews be blinded in her malice. so that other folk may have sight in true believe. not my will: but thine be fulfilled & done. that is to say after the first manner of will in him as it is said before/ After this he came to his disciples and said to hem/ Now sleepeth & resteth: for they had slept a lityl before there/ soothly he is a good herd for he was full wakely and busy upon the keeping of that little flock his beloved disciples/ O true love: he loved 'em in to the utterest. that in so great anguish & so bitter agony was so busy to procure her hele & her rest/ Thenne saw our lord after his adversaries coming with torches & arms: and yet he would not wake his disciples till they came nigh hem/ And thenne he said to hem. it sufficeth now. ye have slept enough Loo he that shall bitraye me is nigh at hand/ And therewith came that wicked iudas the false traitor and worst marchaut before 'em. and bodily kissed that Innocent lamb his lord Ihus/ For as it is written in the manner of custom that our lord used of his great benignity. was. what time his disciples were sent forth. at her coming again for to receive hem in lovely kiss/ And therefore that traitor went before. & kissed him. as who saith/ I am not come with these armed men but in manner as here before I was wont. at mine again coming & said/ Heyle master/ O very traitor. take now good heed to our lord Ihu: how patiently: & benignly he receiveth that falls feigned clipping & traitors kiss of that unlely disciple: whose feet he wish a little before of his sovereign me kenesse: and fed him with that high precious meet of his own blessed body through his unspeakable charity And also behold. how patiently he suffereth himself to be taken. bounden & smitten: and woodly lad forth as though he were a thief or a wicked doer. and in all manner unmighty to help himself/ And also take heed: how he hath in ward sorrow & compassion of his disciples fleenge fro him: & erring/ And also th●● mayst see here great sorrow of hem how against her will br●●● else of manes dread they gone fro him making great ●●●●nynge: and with high sighing as fatherless children not ●itynge what to do/ And yet was her sorrow much more seeing her master & lord so vilaynsly feared with/ And the hell bounds drawing him as a be'st to sacrifice. and him as a meek lamb without resistance following/ Now furthermore behold how he is lad of thoos vilest wretches fro that river up toward the city of Ihrlm/ And that hastily & with great pin. having his hands bounden behind him as a thief g●●de above his cote. but not curyously/ And his mantle drawn fro him. and going bare heed and stoupinge for the great haast and travail tha● they made him to have/ And when be was brought before the princes of priests & the scribes and the aldermen that were then gathered abiding his coming glad were they thenne examining him & apposing soothly in many questions. and procuring falls witness against him and spitting on his holy face. and hiding his eyen. they buffeted him scorning & saying/ Prophetise now & tell us who smote the last/ And so in many manners they vexed and tormented him. and he in all showed high patience/ wherefore here we own to have Inward compassonn of all that he suffered so for us/ At last the great masters wenten her way: put ting him in to a manner of prison there under a loft: & there they bound him to a stonen pillar as men say that have seen it/ And also there they left with him some armed men to keep him for more sickerness. the which all that night vexed him in scornynges & shrewd words. abredginge him & reproving in these manner words as we reasonably may suppose/ weenest thou to be better & wiser than our princes and masters of the law/ what unwit & folly was that in the to reprehend 'em. thou shouldest not have been so hardy ones for to have opened thy mouth against 'em: but now showeth thy lewd wit/ For now thou stondeste as it besemyth to such as thou art without doubt/ Thou art worthy the death. and therefore thou shalt have it/ And so all that night now one & now another by words & deeds scorned him & reproved him/ Take heed also on that other side of our lord Jhus as shamefast patiently in silence holding his peace to all that they putten upon him: casting down toward the earth his cheer. as though he were guilty & taken in blame: and here have we inwardly compassion/ O lord ihu in whose hands art thou now comen: how moche is thy patience/ soothly this is the hour & the power of darkness/ And so stood he bound unto that pillar unto the morrow/ In the mean time John that had followed our lord went to our lady and mawdleyne and other of her fellows that were that time gathered in mawdleins ho us: where he had made the supper before. and told 'em all that was befall of our lord & his disciples. and thenne was there unspeakable sorrow we crying & weeping/ Take now good intent to hem: and have compassonn of 'em. for they been in the greatest disease & highest sorrow for her lord/ For they seen now well & fully trowen that he shall be deed/ At last our lady drew her by herself. & turned her in to prayer: & said/ most worshipful father▪ most piteous father. and most merciful father I recommend to you your own & mine dearest loved son good father be not to him cruel sithen ye be to all other benign father everlasting whether my deer son shall be deed/ soothly he died never evil/ But rightwis father it ye will the redemption of mankind: I beseech you if it may be fulfilled by another manner: and that my son be not deed if it be your will/ For all thing is possible to you. he helpeth not himself: by cause of your obedience and reverence. but hath in manner forsake himself: and made him as feeble & unmighty among his enemies/ wherefore merciful father help ye him & deliver him me again fro her hands. and give him me again/ By such manner words prayed our lady for her son with all her might of soul & in great sorrow/ And therefore have we pity of her. whom thou seest in so great affliction.   

¶ Of the bringing of our lord Jhesu before pilate at prime/ Caplm xl.  
 
TThe friday early on the morrow the princes and sovereigns of the people camen again to the foresaid place where they had left our lord Jhesu. and maden his hands to be bound behind him & saiden thus to him/ Come now with us come thief to thy doom. for this day thy wickedness shall have an end. and now shall be known thy wisdom/ And so they lad him forth to pilate the Justice and he followed 'em as an Innocent lamb/ And when his mother & John & other women of her company that went out early for to here & see of him: metten with him at a cross way: and saw him with so great a multitude of people lad as a thief. and so foul & dispytously feared with/ with how great sorrow they were then fulfilled. it might not be spoken/ And so in that meeting together of our lord Jhu & hem and sight of other. there was great sorrow on both parties/ For our lord also had great sorrowful compassion of his mother and the other with her. and namely of his mother: that he knew in so great sorrow for him as as though the soul should be departed fro the body/ wherefore in all these we owen also to have great compassion/ Thenne as it said is: our lord was lad to pilate. and they followed afar. for they might not come nigh for the people/ He was there accused of many things. the which they might not prove/ And therefore pilate send him to Herod as the gospel of luke telleth/ And for asmuch as Herod might neither have word of him nor miracle done as he desired. he held him but a fool/ wherefore as in scorn. he let cloth him in white: and so sent him again to pilate/ And so thou mayst see that our lord not only was held 
N  as a thief & a wicked doer: but also as a fool/ Thus as saint 
N  gregory saith done holy doctors & preachers following our lord Jhu: when they seen the hearers only desire & look after curio site and profiten not in a mendment of evil living. they chosen rather in silence to be holden as fools: than to show himself in preaching without fruit of souls/ Behold now furthermore the great patience of our lord in all that is done to him/ For they leaden him through the city toward & froward as a fool hanging down his heed in shamefast manner: and patiently hearing reproves. scornynges. cryings: and suffering many dispytes: as peradventure in casting of stones at him or of filth and uncleanness upon him/ And also behold his mother and his other friends with unspeakable sorrow on fe● after following/ when he was thenne brought again to pilate: and the cursed hounds besily & stiffly stoden in her false accusations/ pilate knowing her envy would have delivered him and said/ I find no cause of death in this man: wherefore I shall undernim him & chastise him. and so leave him amended/ O pilate pilate wilt thou reprehend & chastise thy lord god: thou wost not what thou dost/ For he never deserved beating or death/ But thou shouldest do better & more rightwisly if thou wouldest chastise & amend thilself at his will And thenne at the bidding of pilate that he should be scourged & beaten: our lord was despoiled: bound to a pillar. and hard & sore scorged/ And so stant he naked before hem all that fairest young man of all children. that ever were borne. taking patiently of all though foulest wretchest the hardest & most strokes of scourges/ And so is that most Innocent fairest. & clennest flesh flower of all mankind & full of wounds. running, out of all sides that precious kings blood/ And so long be ten & scourged with wound upon wound. and brisour upon brysour: till both the lookers & the smiters were weary/ And thenne was he beden to be unbounden/ soothly the pillar that he was bosiden to: yet showeth the steps of his blood. as it is contained in stories Take now good here by inward meditation of all his pains abidyngly. and but thoufind thine heart melt in to sorrowful compassion. suppose fully & hold that thou hast to hard a stonen heart/ Thenne was fulfilled in deed that 
Vidimus eum & non e rat ei aspectus  the prophet isaiah said of him long time before We seen him in that time: and there was none seemliness: nor beauty in him. and we held him as foul as a leprous man that were smitten down. and made low of god/ wherefore we set no reward to him/ O lord Jhesn who was he so fool hardy that durst dispoylle thee/ But who were they much worse hardy that durst bind thee/ But who were they alther worst and most fool hardy: that durst so bitterly beat the and scourge thee/ But soothly thou son of rightwiseness at that time wythdrewest thy beams of light: and therefore all was in darkness: and in the night of wyckidnesse/ For now all thine enemies been more mighty than thou. and that made thy love and our malice/ Cursed be that malice & wickedness of sin. wherefore thou were so tormented/ After he was unbounden fro that pillar. they lead him so beaten and naked about the house seeking after his clothes that were cast in divers places of 'em that despoiled him/ Here have compassion of him in so great cold quaking & trembling For as the gospel wytnessith/ It was then hard cold/ And when he would have done on his clothes: some of the most wicked with stooden & camen to pilate. and saiden/ Lord he this made himself king: wherefore let us cloth him & crown him. as a king/ And thenne they token an old silken mantel of red & casten on him. & maden a garland of sharp thorns & thyrsten it on his heed: & putten in his hand a reed for a sceptre. & all he patiently suffereth/ And after when they kneeled & salved him in scorn saying/ Heyle king of Jews: he held his peace & spoke not/ Now behold him with sorrow of heart namely when they smitten him grievously & oft times upon the heed full of sharp thorns. the which pierced grievously in to the brain pane. & made it all full of blood/ And so they scorned him. as if he would have reigned. but that he might not. & all he suffereth as her sernaunte or knave/ O wretches how dreadful shall that heed appear at the last to you. the which ye smitten now so boldli/ And yet this sufficeth not to her malice: but to mo● reprove & scorn of hemm. they gathered all her wicked company first to wonder upon him in the house. and after they brought him out before pilate. & all the people in that manner Illuded with the crown of thorns & that old purpur vestiment/ See now for God's love how he stant in that manner hanging his face dou ne toward the earth before all the great multitude crying & asking of pilate/ crucify: crucify him. and scorning him that he would make him wiser than the princes & the pharisees & the doctors of the law/ And how his wisdom was turneth in so great folly as it showed in that time/ And so not only he suffered great pains & sorrow in his body within for thee: but also many & foul abredgynges & reproves without forth/   

¶ How our lord Jhus was dampened to the death of the the cross about tierce of the day/ Caplm xlii.  
AFter that our lord Jhus was long time so tormented and Illuded as it is said. and the princes of the Jews with great Instance continually askeden & maden all the multitude with 'em to cry and ask that he should be crucified At last the wretched justice pilate dreading more to offend 'em: than to condemn the Innocent wrongfully. gave the sentence upon him at her will. and so dampened him to be hanged on the cross/ And thenne were the princes & pharisees and the aldermen joyful & glad. that they had her intent fulfilled/ They have not in mind the great benefices & wonderful deeds that he hath showed 'em/ And also they been not moved to pite for his Innocence: and that is more cruel in 'em They been not slaked nor withdrawn fro her malice. by the great despites & pains that they have seen and done to him before/ But laughen and maken joy & scornen him that is very god: and may damn hem to everlasting death/ And so they now besien 'em in all that they may to bring him hastily to his death/ wherefore he is lad in again to the house where he was before scourged: & Illuded. and there was draw fro him that old purple mantel. and so he all naked was bidden to cloth himself again/ Now with Inward compassonn behold him here in manner as I said before only after the manhood so passing so fair a young man most Innocent & most lovely in that manner all to rent and wounded: and all bloody naked with a manner of shamefastness gadring his clothes in diverse places of that house as they were dysclatered by thoo harlots doing 'em on in honest manner before 'em that ever lowghen him to scorn. as though he were the 
Nota de paciēc●a ●●●tanda  most wretch of all other forsaken of god. & without all manner succour or help/ ¶ wherefore now take heed diligently to him & have wonder of that great profound meekness of him/ and in as much as thou mayst conform the to follow him by patience and meekness/ & suffering of wrong for his love/ And gooth forth with him. and behold how After he hath done on his clothes/ they lead him forth in great haste & lain upon him the worshipful tree of the cross that was heavy and full long: that is to say as it is written in stories/ xv/ foot of length the which he as a meek & most patient lamb took upon his shoulders & beareth forth And so was he lad forth with his two fellows that were thieves & dampened to the self death. & this is his fellowship at this time. O good lord Jhu: what shame done they to you: that should be your friends/ they maken you fellow to thieves. & yet they done worse/ for they maken you to bear your cross that is not red of 'em/ wherefore not only as the prophet isaiah saith/ ye be put with wicked doers & thieves. but also with 
Cum ini●s deputatus est  worse than thieves/ soothly lord thy patience may not be spoken/ ¶ furthermore as to the process seeing his dear mother that she might not follow him nigh for the great multitude of people about him: she took another way more short in haste with Johan & other of her fellowship/ so that she might meet with him before other by that way/ & when she met with him without the gate of the city. there as two. ways metten to guider: and saw him charged & overlaid with so great a tree of the cross/ the which she saw not before. she was all out of herself. and half deed for sorrow: so that neither she might speak to him one word. nor he to her by cause of great haast of 'em that lead him to the Jews/ And a lityl after our lord turned him to the women that followed him 
Filie iherlm nolite sle● super me  weeping and said to hem/ ye daughters of Jhrlm weepeth not on me: but on yourself. and so forth after the gospel/ And in these two. places were after made churches in mind of these things as they say that have seen 'em furthermore by cause of the mount of calvary where he was crucified: was a great space fro the gate of the city. and he was atter so over come with travail & weary. that he might no longer bear the heavy cross. he laid it down/ But the cursed tormentors: & they full of malice dreading for to defer his death. least that pilate would have called again his sentence & doom/ For he showed before a will to have delivered him. they maden another man that was called simon to bear the cross with him: and lead him so discharged of the cross. but bound his bonds behind him as a thief to that place of his Jewesse the mount of calvary/ Now if thou take good heed to all that hath be done to our lord Jhu. & all that he suffered at matyn time: & prime & tierce in to this tyme. shall it not be seen to the as matter of great compassion of his great passion & sorrow: soothly I 
B  trow yes: and namely if thou wilt now make in thy mind a recapitulation: & rehearse in general that he hath suffered: and that hath be done to him in to this time/ For what is it to think 
N  that our lord Jhus very god blessed above all things fro the hour that he was taken in the night in to this time of his crucyfienge was in contynuel battle in great reproves. despites & sorrows. Illusions & torments. for there was yeven him 
N. hic valde bene ꝓcessum hora mat●●●na  no rest but ever travail in pains & sorrows/ And if thou wolte know in what conflyct & battle he was. behold & see first one dispytously layeth hand on him & taketh him/ Another is ready & hard bindeth him: Another crying puttyth on him blaspheme. Another spitteth in his face. Another soothly asketh of him many questions in deceit for to accuse him: Another is busy to bring falls witness against him: another draweth him forth before the justice. another stiffly accuseth him: another hideth his eyen: another buffeteth him: Another 
Hora prima  despoileth him. another bindeth him hard to the pyler. another with sharp scourges beateth him. another unbindeth him: & casteth on him the old silken mantel: Another setteth a crown of sharp thorns on his heed. another putteth in his hand are de. another taketh it wodely fro him & smiteth his sore heed full of thorns another kneeleth before him●so forth. now one & now another & diverse & many with all her wit & might be syen hem to torment him to the worst manner. they leaden him as a thief now to the bishop Anne/ & now to caiphass/ now to pilate/ & now to Herod/ now hederward/ now thitherward now in & now out. O my lord god/ what is all this: Loo thinketh not the here a full hard & continual bitter travail/ yet abide a little while/ & thou shalt see harder/ they standen stiffly against him alone the princes & the pharisees/ & the scribes with thousands of the people crying all with one voys that he be crucified/ and at last the justice pilate giveth the doom that he be crucified/ & anon that heavy cross was laid on his shoulders that were all to rent & broken with wounds of his scourging. Now furthermore behold thy lord/ so going forth with his cross on his back/ & how thenne out of the city at all yates runnen both cyteyzens & strangers of all degrees not only gentiles but also the foulest ribalds & wyndryn kers/ not for to have compassion of him: but to wonder upon him & scorn him/ there is none that will know him by piteous affection/ but rather with the filth & other uncleanness all they despisen & reproven him. And so as the prophet saith he is now as in a parabole in all her mouths. And so they that seten in the yates as judges speaken against him/ & though y● drunken the wine in her lust maden her song of him/ Thus was he drawn & hasted by great violence without rest. till he came to that foul stinking place of calvary: where was set the end & the rest of this hard battle: that we speak of But what manner rest is that whereof we now shall treat soothly that hard tree & death sharper than the battle/ Lo what rest: certainly the bed of sorrow we/ Thus mayst thou see in general contemplation how hard a battle thy lord hath suffered in to the sext hour/ whereof now we shall treat of following the process of his blessed pass you/   

¶ Of the crucifyenge of our lord Jhhesu at the sext hour Caplm xliu  
NOw furthermore mayst thou see when our lord Jhesus was come to that stinking hill of calvary. how wickedly tho cursed work men began to werche on all sides that cruel work▪  
Take heed now diligently with all thy heart all though things that been now to come/ And make that there present in thy myude/ beholding all that shall be done against thy lord Jhu. and that been spoken or done of him/ And so with the Juner eye of thy soul behold some sitting and fytching the Cross fast in to the earth Some making ready the nails ● the hamers to drive 'em with/ Other making ready and setting up ladders: and or deyning other Instruments that hem thought needful. and other fast about to spoil him. & draw of his clothes/ And so is he now the third time spoiled: and standeth naked in sight of all that people/ And so been now the third time renewed the brysours of the wounds in his scorgrnge by the cleaving of his clothes to his flesh/ Now also first his mother seeth how he is taken and ordained to the death/ wherefore she sorrowful out of measure. and having shame to see him so standing all naked/ For they left him not so much as his prive clothes: she went in haste to her dear son & clipped him & gird him about the lends with the kircheif of her heed/ O lord in what sorrow is her soul now▪ when she seeth such despites done to her son. soothly I trow that she might not speak one word to him for sorrow/ But she might do nomor to him: nor help him: for if she might without doubt she would/ thenne was her son anon taken out of her hands in a wood manner: & lad to the foot of the cross/ Now take heed diligently to the manner of crucifyeng. there been set up two. ladders. one behind & another before at the last term of the cross: the which two. wicked ministers gone up with nails & hamers/ Also another short ladder is set before the cross: that lasteth up to the place where his feet should been nailed/ Now take good heed to all that followeth/ Our lord thenne was compel led & bidden for to go upon that ladder to the cross: and he me kely doth all that they bidden him/ And when he came to the ouerest end of that short ladder: he turned his back to the cross & stretched out on broad the two. kings arms & his fairest hands gave to 'em that crucified him/ And then lifting up his eyen to heaven said to the father in these manner words/ Lo 
Nota verba filii ad prēm  here I am my dear father as thou wouldest that I should loowe myself unto the cross for the salvation of mankind. and that is pleasing & acceptable to me: and for 'em I offer myself the which thou wouldest should be my brethren/ wherefore also thou father take gladly this sacrifice for hem of me. & now hens forward be pleysed & well willed to 'em for my love: & all old offence & trespass foryeve: and wipe awaw & put afar all uncleanness of sin fro 'em/ For soothly I offer here now myself for them: and their he'll/ And then he that was on the ladder behind the Cross: taketh his right hand: and was on the ladder behind the cross. taketh his right hand/ & naileth it fast to the cross. And after he that was on the lift side draweth with all his might the lyttt arm/ and hand and driveth their through another great nail. After they comen down & taken away all the ladders/ and so hangeth our lord only by though two nails smitten through his hands without sustenance of the body drawing downward peynfully thorough the weight thereof. Here with also another harlot runneth to and draweth down his feet with all his might: and another anon driveth a great long nail thorough both his feet Joined to other/ this is one manner of his crucifyenge after the opinion of some men: Other there been that trowen that he was not crucified in this manner/ but first ligging the cross on the ground they nailed him thereupon & after with him so hanging they lyften up the cross: and festen it down in the earth/ And if it was done in this manner: then mayst thou see how villainly they taken him as a ribald. & casten him down upon the cross▪ and thenne as wode thieves drewen on both sydees/ first his hands/ & after his feet. & so nailed him fast to the cross: And after with all her might lyften up the cross with him hanging as high as they might/ And thenne let it fall dooune in to the moiteyse: In the which fall as thou mayst understand all the sinews to breaken to his sovereign pain. But whether so it be in one manner or in other: sooth it is that our lord Jhus was nailed 
BN  hard upon the cross hand & foot/ and so strained and drawn: that as he himself saith by the prophet david that 
Dinune taverunt ossa mea  they might tell and number all his bones: thenne rennen out of his blessed body the streams of that holiest blood on all sides habondauntly fro the great wounds/ and so he is con strained and arted. that he may not move but his heed. wherefore hanging the body only by though three nails. no doubt But that he suffereth so bitter sorrow and pains that there may no heart think. ne tongue tell/ And yet more over he hanged between two thieves. of the which that one blasphemed & tempted him to Jnpacyence. and therewith other blasphemyng & scorning say Vath this is he that destroyeth the temple of god & maketh it up again in three days/ And other saiden He made safe other. but he may not now save himself: and many other reproves & scornynges they saiden to him. as the gospel telleth/ And all these reproves: blasphemies & despites been done seeing & hearing his most sorrowful mother: whose 
Notabn  compassion & sorrow made him her son to have the more bitter pain/ And on that other half she hinge in soul with her son on the cross: and desired Inwardly rather to have died that time with him: than to have lived longer/ And so stood the mother beside the cross of her son. between his cross & the cross of the thief. she turned never her eyen fro him/ She was full of anguyssh as he was also/ And she prayed to the father at that time with all her heart: saying thus/ father and 
N● o●o nen m●●s ꝓ filio  god without end it was pleasing to you that my son should be crucified. & it is done. yet is not now time to ask him of you again: but ye see now in what anguish is his soul/ I beseech you. that ye will ease his pains/ Good father I●recommende to you in all that I may my deer son. and also he her son prayed for her privily in himself saying/ My father ye 
N● o●o nen filii. ꝓ mre  know how my mother is tormented for me: I should only be crucified and not she/ But loo now she hangeth on the cross with me/ mine own crucifyenge sufficeth. for I bear the sins of all the people/ She hath not deserved any such thing wherefore I recommend her to you: that ye make her pains less/ Thenne was with our lady John & mawdleyn the beloved disciples: & other of his freudes by the cross of our lord Jhu the which all maden great sorrow & wepten▪ and myghten not be comforted in no manner of her beloved master. but ever was her sorrow renewed with his sorrow. either in reproves or in deed as it followeth after/   

¶ How our lord Jhus yielded up the spirit at none/ xliiii.  
NOw hangeth our lord Jhesus on the cross in great pain: & yet he is not idle. by cause of the pain: But he wrought alway: & spoke that was profitable for us/ wherefore so 
N● v●. ●ba d● in 〈…〉  hanging he spoke seven. no table words that been founden written in the gospel The first was in the tune that they crucified him when he prayed for 'em saying 
P 〈…〉 vb● pt igno●●● illis S●dm mul●e●e● s● filius tu●● Te●c●● hodieme cum eris ● paradiso Quartum hely hely lama zabatani  thus/ father forgive 'em: for they wit nought what they done. the which word was a word of great patience: of great love & unspeakable benignity/ The second was to his mother saying thus/ woman loo thy son: & also to John. loo thy mother/ He called not her at that time mother: least she should through fervent tenderness have been more sorry/ The third was to the blessed thief saying. this day thou shalt be with me in paradise. wherein his most large mercy is openly showed/ The fourth was when he said Hely hely lamazabatany. that is to say/ My god why hast thou forsake me. as though he said in this sentence:/ My god father of heaven thou hast so much loved the redemption of the world that thou hast yeven me therefore. and as it seemed forsaken Lo Jhu what comfort was that foresaid word to all thine enemies. and what discomfort to all thy friends/ soothly as it seemeth. there was never word that our lord spoke that yaaf so moche boldness to his enemies: and so much occasion to his friends for to despair/ that he was god/ as that word/ For they understood it that time: but nakedly after theletter soundeth/ But our lord would show in to the last end that as he suffered in body fully after the kind of man. so also in his 
B N  speaking after the infirmity of man/ that he was very man suspending for the time the use of all the might of the godhead The v word was Sicio/ I am thirsty. the which word 
Quintum Scicio  also was occasion to his mother. and Johan & other friends of great compassiou & to his wicked enemies of great rejoicing & gladness. For though it so be. that it may be understand that word of Sicio or thirst ghostly to that intent that he thirsted thenne the heel of souls. Nevertheless also in soothness he thirsted bodily by cause of great passing out of blood: where through he was all dry withinforthe & thirsty/ And thenne though wicked devils limbs that ever cast how they might most noye him token easel & gall. & proffered him up to drink: O cursed woe denes of hem that been never filled with malice. but in all time 
Se●tum Consummatum est  noyen as moche as they can. or mown. The sext word was when he said consummatum est. it is all ended: as though he said thus. father the obedience that thou hast yeven me. I▪ have perfectly & fully done in deed/ And yet I am ready to do what so thou bid me: But all that is written now of me is fulfilled: wherefore if it be thy will: call me now again to the. And thenne said the father. Come now my sweet loved son. thou hast done well all things/ and I will not that thou be more tormented. & therefore come now: for I shall clip the with 
Nota de modo moriedi  mine arms: & take the tn to my bosom. And after that time our lord began to fail in sight in manner of dying men/ & wax all plae. now stinking the eyen. & now opening & bowed his heed now in to one side. & now in to another side: faylling 
Septi mnm verbum pater in manus t.  all the strengths and all the veins thenne void. And so atte last put to the seventh word with a strong cry & weeping tears saying thus/ father I commend my spirit in to thy hands. and therewith he yielded up the spirit. bowing his heed up on his breast toward the father as in manner of thanking that he called him to him: & giving him his spirit/ At this cry thenne was converted centurio there being. & said/ soothly this 
Vere filius de●tat ●ste  man was God's son: by cause that he saw him so crying die/ For other men when they die may not crye●● herfore he believed in him/ soothly this cry was so great as holy ●he say. that it was herd in to hell/ O lord god. in ● hat state was that time his mothers soul when she saw him so pa●● fully fail weep and die/ soothly I trow that to●●●e multitude of anguishes she was all out of herself: and vn●●iable made as half deed/ And that now much more than what time she met with him bearing the cross as it is said what trow we died thenne mawdlayne the true loved discyplesse what John his own darling: & other i●systers of our lady/ But what might they do: they were all full of sorrow & bit ternesse: and therefore they wepten sore without remedy Lo now hanged our lord on this cross deed. & all that great multitude gooth away toward the city: and his sorrowful mother with the iiii. sisters fellows set her down beside the cross/ and beholdeth piteously her dear son so feared with. and abideth help fro god that she might have him to her: and been him/ Thenne also if thou behold well thy lord. thou mayst have here matter enough of high compassion seeing him so tormented. y● fro the sole of the foot. in to the highest part of the heed. there was in him no hole place. ne member without passion/ This is a piteous sight: and a Joyeful sight/ A piteous sight in him. for that hard passion: that he suffered for our salvation/ But it is a liking sight to us. for the matter and theffect that we have thereby of our redemption soothly this sight of our lord hanging so on the cross by devout imagination of soul is so liking to some creatures that after long exercise of sorrowful compassion: they feelen sometime so great liking not only in the soul. but also in the body that they can not tell: & that may no man know but he alonely that by experience feeleth it/ And then may he 
Michi autem absit glori ari  well say with the apostle/ Betide me never to be joyful but in the cross of my lord Jhu christ/  
AMEN   

¶ Of the things that befell after the death of our lord Jhu and after none/ Eplm xlv.  
WHat time that this worshipful mother of our lord Jhesu 
Ca xlv B N  as it is said next before abode & dwelled beside the Cross with other true lovers of him before named beholding our lord Jhesu continually so piteously hanging deed on the cross between two thieves. Lo thenne come many armed men out of the city toward 'em: the which were sent to break the legs of hem that were crucified. and so to slay 'em all out and bury hem/ by cause that her bodies should not abide hanging on the cross/ in the sabot day. thenne rose up our lady and all other with her. and busily looked and saw 'em come but what to do they wot not. wherefore they fallen in to great sorrow and dread/ and namely our lady speaking to her son in this manner: My deer son what may be cause that all these armed men comen agayene/ what will they do more to the. Have they not slain the my deer son/ I had hoped that they had been filled with that they have done to thee: But as it seemeth to me. yet they pursuen the deed. And I wot not what I may do. For I may help the no more: than I might deliver the fro the death. But I shall abide and see: and pray thy father that he make 'em soft and easy to thee/ and their with they all five yeden and stoden before the cross of our lord Thenne come the foresaid armed men to hem with great woodness and noise and seeing the thieves yet living with great Ire they hewn & breaken despytously her legs/ and so slewen 'em. and casten hem anon in to some ditch there beside/ And after turned 'em again: and camen toward our lord Jhu wherefore our lady dreading least they would do in the same manner to her son. and there through smitten with sorrow of heart within forth. she could nought else: but go to her best armure: that is to say her kindly meekness: and kneeling down before 'em. & spreading her hands with an high voys & weeping cheer. she spoke to hem in this manner/ Good brethren I beseech you for almighty God's love that ye torment me no more in my deer son/ For soothly I am his most sorrowful mother/ And as ye know well brethren. I never offended you nor died any wrong to you/ But though it so be that my son seemed contrarious to you. ye have slain him And I forgive you all wrong & offence: ye and the death of my son wherefore doth me now that mercy: that ye break him not as ye have done the thieves: so that I may bury his body all hole. for it needeth not. sithen as ye seen he is fully deed: and was a long time now passed/ And therewith John & magdalene and her other sisters kneeling with our lady besoughten the same with her sore weeping/ O lady what do ye. ye lowen you to the feet of hem that been most wicked/ And prayen hem that have no reward to any good prayer/ Suppose ye to bow by your pity hem that been most cruel. and most wicked & without pity/ Or to overcome 'em that been alder proudest with meekness: nay/ For proud men have abomination of meekness. ye traveyllen in vain/ And therewith one that was named longius: and was that time wicked & proud: but after a true liver & martyr: despising her weeping & prayers. with a sharp spear opened the side of our lord Jhesu. and made a great wound/ Out of the which anon ran together both blood & water/ And therewith our lady fell down in a swounyug half deed between the harms of magdalene And that John not mowing bear that great sorrow took to him manes heart: and rising against 'em: said/ ye wicked men why do ye this cruelty/ See ye not that he is deed? why will ye also slay this woman his mother/ Go now your way for we shall bury him/ And therewith as god would. they went her way/ Thenne was our lady excited. and so rose as it had be fro sleep. asking what was done more to her son. & they said none new thing more against him/ And after she had caught spirit and beheld her son so grievously wounded was also wounded in her heart with a new wound of sorrow Seest thou now how oft times our lady is this day deed/ soothly as oft as she saw done against her son oni pain/ wherefore now is fulfilled in her that simeon said to her prophesying 
T●ā ipsius a●am ptransibit glad●us  long before: his suerde shall pierce through thine own soul: that is to say. the suerde of his passion. & sorrow/ And that befell oft times in this day/ But now soothly the suerde of this spear hath pierced both the body of the son. & the soul of the mother/ After this they saten down all beside the cross/ but what they shall do. they wot not/ For they may not take down the body. & bury it: by cause they have neither strength nor Instruments apt therefore/ And for to go away fro him so hanging they dare not. and long abide there they may not▪ by cause that the night was come on 'em/ Here mayst thou see in what sorrow and perplexity they been/ O benign lord Jhesu how is this that ye suffer your dear mother chosen before all other: that is the mirror of the world. and your special resting place. so to be tormented & troubled. that uneath she hath any spirit to live/ And time it were that she had some manner of rest. and relecing of her sorrow/   

¶ Of the taking down of the cross our lords body Jhesu at evensong time/ Caplm xlvi.  
 
IN the mean time that our lady & Johan/ & other before said were in so great perplexity & desolation as it is said/ they lokeden toward the city as oft-times dieden for dread/ and then see they many other coming toward 'em by the way the which was Joseph of armathre and Nycodeme bringing with 'em diverse Instruments/ with the which they should take down the body of Jhu fro the cross: And also they brought an hundred pound of myrrh and aloes for to anoint his body & so bury it And thenne they all risen up with great dread: not knowing what they would do: O lord god: how great is thy sorrow this day Thenne Johan taking heed to 'em that were so coming said to our lady. soothly I see coming there Joseph & Nichodeme. And thenne our lady caught spirit/ & was greatly comforted and said: Blessed be our lord god/ that hath sent us help at our need: & hath mind of our sorrow. & that hath not forsake us in our tribulation. Good son Johan go against 'em: & welcome hem. For I wot well. they come to our succour: And anon Johan went against 'em: And when they metten. they clipped other with weeping tears & might not speak to other a great while for tenderness of compassion and sorrow/ After that they had walked forth a little while and drawn nigh toward the Cross/ Joseph asked who were there with our lady. & how it stood with the other disciples: & Johan answering told 'em. who were there with our lady. but of the disciples he could not tell: for he said: there was none of hem seen of all the day▪ & furthermore at her asking: he told all that was done against our lord & all the process of his passion. & when they come nigh the place kneeling down and weeping they honoured our lord Jhesu/ And after meeting together our Lady and her sisters & mawdleyne received 'em worshipfully with kneeling & low bowing to th'earth: and they again ward kneeling & worship ping with great weeping stoden so together a great while or they speaken/ But at last our lady began to speak to hem & said/ soothly friends ye have done well: that ye have mind so of your master: for he loved you well/ And as I knowledge plainly to you it seemed to me. that there was a new light risen at your coming/ For before we wist not what we myighte do: & therefore god quite you/ And they saiden ayenwarde we been sorry with all our heart for all these wrongs & malice done against him/ For as we seen well the wicked men haven the mastery against the ryghtwysman. and we would full gladly have delivered him fro so great Jniury if we had might▪ But at the least we shall do this service to our lord & master that we been come fore/ And thenne they made 'em ready to take him down/ Take now good heed in manner as I have said before to the manner of taking down. there are set two. laders on the sides on the cross. one against another: & Joseph gooth upon the ladder standing of that houde on the right half & besteth him to draw out the nail of that hand: but it is full hard/ For the nail is great & long: & hard driven in to the tree And without great thirstyng down of our lords hand it may not be done: but that is no force: for our lord knoweth that he doth all truly & with good intent. and therefore he acceptith his deed/ And when the nail was drawn out: iohn maketh sign to nychode for to take him it privily. so that our lady see it not for dyscomforting/ And after in the same manner nychodeme draweth out the nail of the lift hand. and taketh it privily to Johan/ And thenne nychodeme cometh down for to draw out the third nail of the feet/ And in the mean time Joseph sustaineth the body/ Soothly well is him that may sustain and clip that holiest body of our lord Jhesu: therewith our lady taketh in her hands reverently our lords right hand & beholdeth it. & layeth it to her eyen: & devoutly kissith it sore weeping & sighing/ And when the nail of the feet was drawn out/ Joseph came of softly. & all layden to hand. & token our lords body: & laid it down upon th'earth: & our lady took the heed & the shoulders: & laid it in her arm/ But mawdaleyn was ready to take & kiss the feet: at the which she found so much grace before in his life/ Other of that company stoden about beholding. & all making great lamentation upon him after the prophecy that was thenne fulfilled: saying that they should make sorrow upon him as upon the one begeten child. & namely his blessed mother all times sore weeping/ And then soroufuly beholding the wounds of hands & feet. & specially the horrible wound of his side: now taking heed to one: & now to another/ And seenge his heed so foul feared with. & his bear to drawn with the sharp thorns: & his lovely face all defouled with spittynges & blood: and the heres of his beard drawn away fro his cheeks. as the prophet isaiah speak in his person thus/ I gave my blood to hem that smitten it: and my cheeks to hem that drewen the here away/   

¶ Of the burying of our lord Jhesu at compline time/ Caplm xlvii.  
 
AFter a little while dying the body of our lord Jhesu between his moders arms as it is said/ when it drew toward night: Joseph prayed our lady that she would suffer the body to be dressed after the manner of Jews & buried/ But she was loath thereto: & said/ Good brethren take not so soon my child fro me. rather berieth me with him/ Thenne said John/ My dear mother let us assent to Joseph and nicomede: and suffer our lords body to be buried/ For else by occasion of toomuch tarrying ye might fall lightly in dangeour & slander of the Jew's/ And at this suggestion of John our lady as wise & discrete. thinking that she was committed to him by our lord would no longer let his burying▪ but blessed the body: & let hem dress it as they would/ And John nichodeme Joseph & other began to enoint the body. and wrap it in linen cloth as it was the manner of Jew's burying/ Neth eyes our lady kept alway the heed in her lap: for to dress that herself. and mawdleyne the feet/ And when they had dressed the legs & camen nigh to the feet/ Mawdleyne said: I pray you suffer me to dress the feet. at the which I fond so much grace. and they suffering her asking: she held the feet & looked upon 'em: weeping & almost failing for sorrow/ And right as she before in his life wyssh hem with tears of compunction. now moche more she wasshyth hem with tears of great sorrow. & Inward compassion/ For as he very soothfastness witnesseth of her. she much loved. & therefore she wept moche: and namely in this last service doing to her master & lord so deed piteously. uneaths for sorrow myight her heart abide in her body. for she would full gladly have died there at her lords feet/ She saw never other remedy but she besieth her with all her might now at the last service to him. the which was full uncouth to her for to dress his body in the best manner that she may. but not as she would. for she hath neither matter whereof nor time thereto/ But nevertheless in manner as she may she washeth his feet with tears: & after devoutly wipeth hem & kisseth 'em. and wrappeth in clothes in the best manner as she can/ when they have this done and dressed the body in to the heed. they looken to our lady that she would perform her part/ And thenne began they all meekly to weep and make sorrow/ then she seeing that she may no longer differ. sets her sight upon the face of her son: & speaketh to him in this manner/ My sweet son I hold the here now deed in mi lap: and as I see we must departed bodili▪ but hard is the departing of deed/ Here before was a liking conversation between us: and we were living among other men ever without plaint or offence. though it so be that thou art slain now as a wicked man/ And I have served the truly & thou me: but in this sorrowful battle thy father would not help thee: & I might not/ wherefore thou forsook thyself for the love of mankind that thou wouldest ayenbye. but full hard. painful & dear is this bienge/ wherefore nevertheless I am glad for the heel & salvation of men/ But in thy passion & death I am full hard tormented. for I wot well that thou didst never sin. and that thou art slain without desert through that foul horrible death/ wherefore now my deer son our bodily feliship twyned▪ And now must I need be departed fro the. and so I shall bury the But whither shall I thy most sorrowful mother after that I go: and where shall I dwell My deer son how may I live without the. soothly I would gladly be buried with the. so that where so ever thou were I might be with the But sithen I may not be buried with the bodily. at least I shall be buried with the ghostly in mind/ wherefore I shall bury with thy body in thy grave my soul: and therefore that I commend and leave to thee/ O sweet son. how sorrowful is this departing And therewith of the great abundance of tears she wish much better his heed: than magdalayne died before his feet▪ Thenne she wiped his face. & kissed it: and after wound his heed in a sudary: and so signed and blessed him/ And then all together honouring & kissing his feet token him up. and bearen him to the grave/ Our lady bearing the heed: & magdalayne the feet. and other the mydyl part/ There was nigh the place of the cross the space of a stones cast a new grave where in no body was buried before/ And therein with reverence kneeling they laid him with great sighings. sobbings and weepings/ And after he was so buried/ And his mother had yeven him her blessing. they layden a great stone at door of the grave: & went her way toward the cite. that is to say Joseph & his fellowship/ But Joseph at his going spoke to our lady and said/ My lady I pray you for God's love and for the love of your son our master: that ye vouchsafe to come and take your herberough in my house/ For I wot well that ye have none house of your own/ wherefore taketh mine as your own: for all mine been yours/ And in the same manner Nychodeme prayed on his side/ And she lovely inclining to hem. answered & said that she was committed to the governaylle of John▪ wherefore they thenne prayden John the same/ And he an suerde that he would lead her in to mount Zion. where their master supped on the day before at even with his disciples and there would he abide with her/ And so they lowly saluenge our lady and worsypping the sepulture yeden forth her way/   

¶ What was done of our lady and other after the berienge of Jhesu. Caplm xlviii:  
When it drew to night. John spoke to our lady: and said▪ It is not honest for dwell here longer: and for to come in to city in the night/ wherefore if it be your will: go we hens: and torn we again/ And therewith our lady riseth up/ And with all hem kneeling blessed and kissed the sepulture. and said/ My son I may no longer stand here with y●/ but I recommend the to thy father/ And thenne lifting up her eyen to heaven with tears and Inward affection said to the father almighty/ everlasting father I recommend to you my son/ And my soul the which I leave here with him/ And therewith they began to go all their way/ And when they camen to the cross▪ there she kneeled down and honoured the cross and said/ Here made my son his end. and here is his precious blood. and so dyden all that other For thou mayst think & understand that she was the first that honoured the cross. as she was the first that honoured her so ne borne/ And after fro thence they token the way toward the city: and oft by the way she looked again toward her son & when they came there as they might no more see the cross our lady & all other kneeled & honoured it weeping/ And when they came nigh the city. our ladies sisters hyled her face in manner of a morning wido withey go before: & our lady foloved after bitwix mawdleyne & John so covered the face. Then ne mawdleyne at the entry of the city desiring to have our lady to her house before the taking of the way▪ that lad thidwardere: she spoke to our lady & said/ My lady I pray you for the love of my master that ye will let us go to our house in to Bethanye/ where we may best abide/ For as ye know well my master loved well that place. and came gladly oft times thereto/ And that house is yours with all that I have/ wherefore I pray you that ye will come/ And here the● began to weep/ But our lady holding her peace. and making sign to John for to answer/ And mawdaleyne praying him for the same matter/ He answered and said/ It is more seemly that we go to mount Zion: namely for so we answered and said to our friends/ wherefore come thou rather with her to that place/ then said mawdleyne to John/ Thou knowest well I will go with her whether so ever she gooth/ And that I shall never leave her/ After when they camen in to the city: there camen on all sides maidens & good matrons to her going with her and sorrowing & comforting in her manner/ And also good men that wenten by hadden great compassion of her. and weren stirred to weeping & saiden/ Soothly this day is done great wrong by our princes to the son of this lady: and god hath showed great tokens & wonders by him/ Advice hem. what they have done/ And when they camen nigh the place where they would rest. our lady bowing lowly to the ladies that camen with her. & thanking hem. & they ayeuwarde to her token her leave of other making great lamentation & sorrow/ And thenne our lady & mawdleyne and the other sisters of our lady yeden in to that house/ And John after be had woyded the other women. and thanked 'em shitt the door after 'em/ Thenne they being so all himself together our lady looking about the house. and missing her loved son Jhu. with great sorrow of heart complained her▪ and said O John? where is now my deer son. that so high special affection had to thee/ O mawdleyne? where is thy master. y● so tenderly loved thee: and thou so gladly seruedest him/ O my dear sisters? where is now my son/ Soothly he is goon away fro us. he that was all our Joy. & our comfort/ And the light of our eyen/ ye soothly he is goon/ And that with so great anguish & pain. as ye all seen/ And that is that encreasyth my sorrow. that in all his pains we might not help him/ His disciples forsoken him/ His father almighty would not succour him? And how soon all those things against him were done: ye known and have seen? was there ever any thief or woors doing man so soon dampened: & put to so piteous death/ For loo the last night he was taken as a thief: and early on the morough brought before the Justice▪ at tierce dampened. at sixth on the cross hanged: at none deed. & now buried/ O my dear son a bitter departing was this▪ and a so roufull mind is this of thy foulest & horrible death/ then Johan prayed her to stint of such sorrowful words: and to cease of weeping/ And comforted her in the best manner that he could ¶ And thou also by devout imagination as thou were there bodily present: comfort our lady. and that fellowship/ praying 'em to eat somewhat/ For yet they been fasting and after to sleep/ But that I trow was full lityll/ And so taking their blessing: go thy way at this time/    


¶ What our lady and other with her dieden upon the saturday/ Caplm xlix.  
early at the morough upon the saturday stoden in the for said house the yates sperde: our lady: John: & other women before named in great morning & sorrow: having in mind the great tribulations & anguishes of the day before not speaking: but by times looking on other in manner: as they done that been overlayed with great mischief & sorrow. & known none comfort. ne none succour/ And therewith they heard one knock at the gate/ And thenne they dreaden sore For all thing in that time they dradden: by cause that her sickerness & comfort was away/ Nevertheless John went to the door▪ and understanding that it was peter. told 'em so/ And our lady bad undo the door. and let him in And peter ●●mynge 〈◊〉 with great shame weeping & sobbing saluted our lady▪ and other: but nought spoke/ And therewith they all began to weep. and might not speak for sorrow/ A little while after camen other disciples one after another in the self manner at the beginning. making sorrow & weeping/ But at the last when they seaceden of weeping: and began to speak of her lo●de▪ peter first said in this wise/ I am ashamed and confounded 〈◊〉 myself: and I should not by reason speak in your presence. or appear in the sight of men/ For asmuch as I left so cowardly & forsook so untruly my lord that loved me so much And in the same manner all other smiting her hands & sore weeping accused & reprehended himself: that they had so left her lord/ then our lady comforting hem said▪ Our good lord master▪ and our true herdman is goon fro us. and we been left now as fatherless children/ But I hope truly that we shall soon have him again/ And ye know well that my son is benign: and merciful. blessed may he be/ For he loved you well: and therefore doubteth not. but that he shall be well re●oucylied to you: and gladly he shall foryeve all the trespasses & all offences/ For soothly by sufferance of the father the malice against him was so great. and the woodness of his enemies so strong & mighty that ye might not have succoured him though ye had abide still with him: and therefore dreadeth not all shall be well/ Thenne answered peter and said: soothly as ye say. so it is/ For I that saw but a little of the beginning was with so great dread smitten in the porch of Cayphas house. that uneath wend I for to have scaped the death/ And therefore I forsook him. and had no mind at that time of the words that he had said to me before till he looked on me And mawdleyne asked what those words were: and he said how he told him before that he should forsake him. & what time/ And so forth he told all his words spoken to 'em. & specially that he told before many things to hem of his passion in that supper tyme. that he made with hem the thursday at even/ Thenne our lady said that she would gladly here of that process that befell at that supper/ And Peter made sign to John that he should tell that process. and John telleth all that was done: and said/ And after to peter he told all the process of his passion as he desired/ And so what of these things & of other done by our lord Jhu among 'em they tell to other. now one and now another as it cometh to her mind/ During away all that day in such manner talkynges of our lord Jhu/ O lord how attentifly & busily mawdleine listened to those words: but much more our lady: saienge oft times at the end of a process/ blessed be my son Jhesus: namely when she & mawdleyne herd of the making of the sacrament/ And how he gave hem in the form of breed his own body to eat: and in the form of wine his blood to drink soothly I trow that with sovereign marvel her hearts melted in to liking sorrow. and sorrowful liking breaking out on weeping. and shedding sweet tears for that high brenning love that he showed to man sovereignly in that excellent & passige deed of charity/ But now passing over so shortly of this ineditaconn at this time/ moreover take heed: and behold 'em this day in great sorrow & dread. and have compassion of hem if thou canst For what is it to see how that the lady of all the world. and the princess of holy church & chieftains of God's people. been now so in dread & sorrow: stoken & hid in the lityll house. not knowing what they may do. not having comfort but only in that coming of the words & deeds of her lord Jhu/ Nevertheless our lady stood alway sadly in a restful and peaceable heart/ For she had ever a certain hope of the resurrection of her son/ And therefore holy church maketh mind special of her every saturday: by that in that dare stood only in her the faith of our lord Jhu that he was very god Nevertheless she might not have fully Joy: by cause of the mind of his hard death & his bitter passion/ when the sun was gone down: and it was leifful to werche: marry mawdleyne & another marrow with her yeden forth in to the city: for to buy matters able for to make oynements of: as they had some what done on the friday before in to the sun setteling For by the law they were bound to keep the sabot day fro the son rest of the day before in to the son rest of the same day Now take heed and behold 'em how they goon with sorrowful cheer in manner of desolate wydoves to some apothechary or spycer. the which they had knowledge of that he was a good devout man: and that would gladly fulfil her will and desire in that party/ And when they have chosen the best oynements that they could find. and paid therefore: they yeden home again: working 'em in the best manner that they could/ And so mayst thou see. how diligently & truly they werchen & travail for her lord with weepings and sighings a 'mong/ And how our lady and thapostles stooden & behelden and peraveuture helpen among/ And when it was night they seaceden & yeden to rest such as was/ And so this may be the meditation for the saturday touching our lady & other women and the apoostles/  
But what died our lord Jhus that day/ Soothly anon as he was deed He went in soul down in to hell. there as holy faders weren/ And then weren they in joy and bliss by virtue of his blessed presence/ For the sight of god▪ is perfit joy/ And here may we see. how great is his benygnytee. in that he would himself go down to hell How great charity & meekness that was/ For he might have send an angel and have delivered 'em out of the devils bonds: & brought 'em to him where he had list. but his love & his meekness would not have suffered that: and therefore he went himself down in to hell. & visited his chosen souls there: & that not as servants but friends of him that was lord of all/ And thenne all the holy faders in his coming filled with joy & bliss: and all sorrow & mysliking away passed stooden before him in lovings & songs of prophecies: and psalms that were beforsaid/ And thenne fulfilled as they been written in holy writ in to the time that he would take his body again. and rise up gloriously fro death to life: as it folovyth in process hereafter/ To the which life for to rise at the last with him. he grant us our lord Jhus that for us died on the cross/    


¶ Of the glorious resurrection of our our lord Jhesu: and how he first appeared to his mother. as it may be reasonably trowed/ Caplm l.  
 
AFter that the worthiest Prince and mightiest Conqueror Jhesus through his bitter passion and hard death had vanquished and utterly onecome that sovereign tyrant mannes enm ye this adversary sathanas with all his wicked host/ As so one as the soul was departed fro the body: he went down to that tyrants prison hell/ And right as in sooth he was lord of virtues & kyage of bliss. so by his sovereign might & rightwiseness he broke of that prison. and entered with unspeakable joy & bliss to his chosen people. that there had been in distress many thousands years before/ And thenne was that prison turned in to a blissful paradise through his presence. and all that blessed fely ship with mirth & Joy that may not be spoken or thought honoured & worshipped: and thanked sovereignly her load▪ that so graciously delivered 'em fro that thraldom of the fiend. and restored 'em to that bliss that they had forfeited worthily by sin/ And so in ympnes and Joyeful songs of the prophecy fulfilled/ first adam & his progeny. and after Noah & abraham. moyses & david: with all other holy faders and prophets loving and thanking our lord Jhesu continued there with him/ And his blessed angels in to the time that it liked him to take vem thence with unspeakable Joy & mirth and set 'em in paradise terrestre. where that Enoch & Hely living in body's abiden the time of antcryst. the which also weren sovereignly comforted of his glorious presence with that blessed company/ And when it drowe toward day upon the sunday. that was the third day fro his passion: our lord Jesus spoke to hem all. and said in these manner words/ Now it is time that I raise my body fro death to life/ And I therefore now shall go & take my body again/ And therewith they all falling down and worshipping him saiden/ Gooth our lord king of bliss. & soon after it be your will cometh again For we desyren sovereignly to see your most glorious body to our sovereign comfort/ Coming thenne our lord Jhus in soul with a worshipful multitude of angels to the grave where his blessed body lay. on the sunday full early before the full springing of the day. and taking again that body most holy. rose up thorough his own virtue & might and went out of that grave closed as he went first out of his m●●s womb clean virgin in his nativity: without sorrow or weme of sin/ And thenne about the same time: that is to say early on morough mary mawdleyn. marry of James & of salome taking her leave first at our lady: token the way to ward the grave with precious onements. dueling still at home our lady. and making her prayers in this manner/ Allmyghty god father most merciful and most piteous as ye well know: my deer son is deed & buried/ For soothly he was nay●led to the cross. and hanged bitwyx two. thieves/ And after he was deed I helped to berry him with mine own hands whom I conceived without corruption/ And bore him without travail and sorrow/ And he was all my good. all my desire: and all the life and comfort of my soul/ But at last he passed away fro me all to beaten. all to wounded: & all to rent/ And all his enemies risen against him: and scorned him. and dampened him/ And his own d●ycyples forsoken him. and flew fro him/ And I his sorou●●ll mother might not help him/ And as ye known well father of pity and of mercy. that have all power & might ye would not thenne deliver him fro the hard death/ But now ye may restore him to me again to life: and that I beseech your high majesty Lord where is he now/ why tarrieth he so long fro me Good father send him I pray you to me/ For my soul may not be in rest in to the time: that I see him▪ O my sweet son what dost thou now? And why abidest thou so long or thou ●●me to me/ soothly thou saidest: that thou shouldest again up rise the third day? And is not this the third day my deer son/ Arise up now all my Joy: and comfort me with th●●e again coming: whom thou so dyscomfortest through t●●n away passing/ And with that she so praying and sweet tears shedding/ Loo suddenly our lord Jhus came & appeared to her. and in all the whitest clothes with a glad & lovely ●here greeting her on side half in these words▪ Salue s●tan parens that is to say▪ Heyle holy mother/ And anon she turned her ● 
〈…〉  said? Art thou Jhus my blessed son/ And therewith she kneeling down: honoured him/ And also he againward knel●●ge said/ My dear mother I am he/ I am uprisen. and ●o I am with y●/ And after both rising up kysseden lovely other: and she with unspeakable Joy clipping him sadly rested a● upon him. and he gladly bore her up & sustained her After both sitting together: our lady besily and curyously beheld him resemblance and in hands & feet. and all the body whether be had the signs of the wounds before▪ asking him whether all the pains and sorrow weren away▪ And he answered & said ye soothly worshipful mother all sorrow is aware fro me/ And death & sorrow and all pains & anguishes I have overcome: so that I shall never hens forward feel aught of hem/ And thenne she said/ Blessed be the holy father that hath y● again yeven to me. and his holy name be exalted. loved and magnified ever without end/ And so they both lovely & likyngly talking together maden a great joyful feast: and our lord Jhus told her the worthy things that he died in the three days after his passion/ And how be delivered his choose people fro hell & the devil/ Loo this is a sovereign paske. & this is the joyful day that david speak of specially saying ●ec est dies quam fecit dn̄s: exultemus igitur et letemur in ea/  
AMEN   

¶ How that Mawdlayne and other maryes' camen to the grave/ Caplm li.  
AS I said before Mary Mawdleyne and her two fellows token her way toward the grave of our lord Jhesu with precious oynements/ And when they came without the gate of the city. they token in to her mind the pains & the torments of her dear master/ And therefore in all places where any thing was notably done against him or by him: they somewhat stooden. and abiding kneeling down & kissing the earth. sighing & weeping: and in these manner words saying to other/ lo here we met him with the great heavy cross on his back when his mother swooned and half deed/ And after her he turned to the women of Jhrlm that maden sorrow for him/ And furthermore here for weariness over might he laid down the cross/ And here it was that the wicked tormentors violently and cruelly putten him fourth. and constrayneden him to go faster/ And here at the last they spoylleden him of his clothes and maden him all naked: and so cruelly nayleden him upon the cross/ And then with great sorrow and shedding of tears falling down upon her faces they worshippeden inwardly and kisseden devoutly the cross of our lord that was thenne spreyned with his precious read blood/ And furthermore they rising up. and going 
Tettus  toward the grave. saiden to other? who shall overturn to us that great stone fro the door of the sepulchre/ And therewith they nyghinge thereto: and Inwardly beholding. seen the stone overtorned/ And an angel sitting thereupon and saying to 'em/ dreadeth not/ ye sechyth Jhesu/ And so forth as the gospel telleth/ But they for as much as they found not the body of her master there as they hopeden were so dystour▪ bled in her wits and abashed that they token no● reward to the angels words/ But with great sorrow and dread anon turned again to the disciples/ And told them that her lords body was taken away/ And whither they wist not▪ And then Peter and Johan rennen toward the sepulture And with 'em also the foresaid women/ And all they rennen for fervent love to Jhesu. seeking her heart and her life 
●u 〈…〉 ●. two. viii  But after the process of the gospel Peter and Johan entering the grave: and not finding the body. but only the clothes that he was wrapped in. and the sudary of his heed with great heaviness they turned home again ¶ And here we owen to have Inward compassion of 'em/ For soothly at this time they were in full great desolation▪ and sorrow when they sought so their lord: and found him not Nor wist where they should seche him more/  
Also here we have ensample that oft times before great joy 
●.  cometh great discomfort and sorrow. the which is to be born patiently for the time: and ever Jhesu to be sought and called on by devout prayer. and fervent desire unto the time that he be founden as the process after following showeth/ 
B  For after the two. apostles were gone again as it is said in manner of despair/ The foresaid maryes' abiden & lokeden eft in 
lucexiiii  the sepulchre: and thenne they saw the two. angels sitting in white clothes. & saying to 'em/ what seek ye him that liveth with 'em that been deed/ But they yet token no reward to her words. nor token any comfort to the sight of the angels: for they sosughten not the angels. but the lord of angels/ And for they fond him not: therefore the two. fellows of mawdlayne all heavy & discomforted withdrew hem & setten 'em down somewhere a little beside making her moan to other/ But mary magdalayne 
I. two. viii.  witting not what she might do: for without her master she could not live/ And for she fond him not there. nor wist where she should seche him else. she stood still there without the grave weeping. and eft she looked in/ For she hoped 
Tertus maria st abat ad monumentum Notabil  ever to find him there as she helped to bury him/ And thenne saiden the angels to her/ woman? why wepest thou? whom seekest thou/ And she said. they have take away my lord. and I wot not where they have put him/ Behold here the wonderful working of love/ A little before she heard of one angel that he was risen: and after of two. that he lived/ And yet she had it not in mind. but said: I wot not. & all that made love/ For as orygene saith: her heart & her mind was not the● she was in body: but it was there as her love was: that is to say her master Jhus: & therefore she could not speak nor here but of him/ And therefore befell that what time she wept so & took none reward to the angels: by cause of the fervent love that she had to Jhu that was lord of angels her merciful master might no leuger hold him fro her: but appeared to her as it followeth/   

¶ How our lord Jhus appeared after his resurrection to mawdelayne/ Caplm lii.  
over lord Jhus speaking with his blessed mother at his first appearing to her▪ as it was told and said before Among other lovely comyning told her of the great business & fervent feeling of mawdleyne. and said that he would go show him bodily to her to comfort her/ And our lady glad thereof said/ My blessed son gooth in peace and comfort her/ For she loveth you full moche. and full truly: and was full sorry of your death/ But I pray you. thinketh to come again to comfort me/ And so she lovely clipping and kissing him. let him go/ ¶ And anon he was in the garden where mawdleyne was. and said to her/ woman whom sechest thou? And why weepest thou/ Our lord asked that he wist well/ To that end as saint gregory saith that by her answer in the naming of him the fire of love should be more fervently kindled in her heart/ Nevertheless she not knowing him. but all dystracte and out of herself. supposing that he had be a gardy●er said/ Sire if thou hast take him away tell me where thou haste done him. that I may take him to me/ And though our lord was not a bodily gardener. nevertheless as the same clerk gregory saith. he was so in sooth to her ghostly/ For he was that planted in her heart the plants of virtues and true loves/ And thenne our lord Jhus having compassion of her great sorrow & weeping cheer called her by her homely name. and said marry. the which word suddenly heeled all her sorrow/ And she thenne knowing him with unspeakable joy said/ O Rabony: that is master. ye be he that I have so long sought? and why have ye hid you so long from me/ And anon she ran to him: and falling down to the earth: would have kissed his feet as she was wont before by unperfect affection to his manhood that was thenne deadly: but not so now after his resurrection/ wherefore our lord willing to lift up ghostly her heart and her affection to heaven & to the godhead▪ and that she should no more seek him in earth in manner as she died before that he was deed. said/ touch me not in that erthli manner. for I have not stied up to my father/ That is to say: I am not yet lift up in thy soul by true & perfit believe. that I am even with the father veri god/ And therefore touch me not in that manner Inperfytely But go & say to my brethren I ascend up to my father and your father: to my god and your god/ And ferdermot our lord homely communing with her: spoke to her in this manner/ woost thou not well daughter that I told the before my passion that I should rise the third day from death to life? And why wouldest thou thenne so besily seek me in the sepulchre/ And she said/ Soothly master I say you that my heart was filled with so great sorrow of the bitterness of your hard passion and death that I foryate all other thing. and only thought of your bod● deed and buried: and on the place that it was buried in/ And therefore I brought now the ointment for to have anointed with your glorious body/ Blessed be your almighty godhead. where through ye would rise fro death. and come again to us/ And so they two true lovers stooden & spaken together with great liking and Joy/ And she curyously beholdeth his glorious body. and askith what her lykith: and he in all thing answered plesyngly to her pay/ And furthermore though our lord so strangely as it seemeth answered her at the beginning. bidding her that she should not touch him nevertheless I may not trow. but that afterward he suffered her to touch him. and to kiss both hands and feet. or they departed/ For we may suppose and goodly trow: that sithen he would so affectuously and specially after his own mother first before all other visit and appear to. that he would not thereby in any manner distourble her or heavy her/ But rather in all points comfort her. and therefore the good lord that is so benign and full of sweetness namely to all those that truly loven him spoke not to her the foresaid words in strange manner & boistously in mystery showing her inperfyte affection as it is said: and willing life up her heart holy to god & to heavenly things as saith saint bernard/ Thenne said our lord that he would go fro her & visit & comfort other/ And maudleyne turned thenne somewhat in sorrow: for she would never have been departed fro him. & said/ O good lord I see well now that your conversation will not be with us in manner as it hath here before/ but good master have ever in mind of me/ And of the great goodness & homelynesse and the special love that ye had to me/ And so thinketh ever on me 〈◊〉re lord god/ And he answered/ dread not: but be sted●aste. and trust well that I shall ever be with thee/ And so she taking devoutly his blessing: and he vanishing away fro her She came to her fellows: and told 'em all the foresaid process/ wherefore they were glad: as to wching his Resurrection/ But that they saw him not with her: they were bevy and sorry/ But the good lord suffered not their sorrow long last/ But soon comforteth 'em as it followeth after▪   

¶ How our lord Jhus appeared to the three mary's/ Mathei vi cesimo nono/ Caplm liii.  
●Erdermore as the three maryes wenten toward the city Our curteys' lord Jhus meeting with hem by the way meekly greeted hem saying/ Heylle to you/ And they so Joyful of his presence that it may not be said fell down at his feet/ And clipping hem: and kysseden hem with Joyful tears/ And also speaken with him. and he with 'em homely words of ghostly comfort: beholding therewith his glorious body with unspeakable joy. the which they beheld the third day before with sovereign sorrow/ And thenne our lord Jhesus said to hem/ Gooth and saith to my brethren. that they go in to galilee. for there soothly they shall see me as I told 'em before/ Loo how the master of meekness calleth his disciples brethren/ He left never this virtue the which he sovereignly loveth/ And who so will have sweet understanding & ghostly comfort in the foresaid process. and also in that followeth hereafter. him behooveth to make himself by devout meditation as he were bodily present in all places and deeds as I said here before/   

¶ How that our lord appeared to Joseph of armathie: as telleth the gospel of nichodeme. & also to the lass James. as saint Jerom witnesseth. I pass over for little fruit of 'em/ How our lord Jhus appeared to peter. Luce. xxviii. Caplm liv.  
When maudleyne & her fellows were come home. & tolden the disciples that our lord was uprisen/ Peter that was most fervent in love: inwardly sorrowing that he saw not his lord: and not mowing rest for his great love took his way alone toward the sepulture/ For he wist not where to seek him else/ And soon after our benign lord Jhus having compassion of his sorrow appeared to him in the way and greeted him saying/ Pees to the symonde/ And therewith peter smiting him sadly on the breast/ And falling down to the ground with sore weeping tears said/ Lord I knoulege my great trespass: in that I cowardly forsook thee: and oft times denied thee/ And therewith he kissed his feet/ And our lord benignly lifting him up kissed him: and said. Be in peace & dread not▪ for all thy sins been forgiven thee/ I knew thine infirmity better than thyself: and therefore I told the before/ But now go & comfort and stable thy brethren/ And believe sadly that I have overcome all your enemies/ and so they stooden and speaken homely together/ And Peter full besily beholdeth him. and taketh heed of all things. and after his blessing taken: he went home again with great Joy telling our lady & the disciples what he had seen: and heard/ ¶ Ot this process of thappearing to peter is not expressed in the gospel. but thus by devout imagination I have set it her before other aperynges that followen/ For so it seemeth that holy church hold as it is contained more plainly in the legend of the resurrection/   

¶ Of the coming again of our lord Jhus to the faders and of her joyful song/ Caplm lv.  
OUr lord Jhus after he departed fro peter▪ willing visit and comfort after his resurrection. the faders of the old law and other▪ the which he had anon after his death delivered out of the devils thraldom. and set in paradise of delyces. he came to hem all glorious in white shining clothes with a great multitude of angels/ And they seeing him a●er● coming with so great bliss. with unspeakable loving & Joy with song of mirth they received him▪ saying▪ Lo our king of bliss cometh to us: and meet we with our saviour For now the holy day shineth upon us. and therefore com●● all & honour we as worthy is our lord/ And thenne all they falling down to the earth devoutly honoured him. & after rising up. & standing before him. reverently & merely song the psalms of david:. that specially perteynen to his loving in this time/ And when it drew somewhat toward eventy euentyde. our lord Jhus said to hem/ I have compassion of my brethren the which been wonder sorry for my death/ And for dread been dispurpled as sheep. that arne without governor: And sore they desyren to see me/ wherefore now I will go▪ And show me to them. and comfort them/ And soon after I shall come again to you/ And they all falling down & honouring him saiden. lord so be it at your will/   

 

how our lord appeared to the two disciples going to ward the castle of Emaus ca lvi.  THe self day of resurrection as two. disciples of Jhu yeden toward the castle Emaus. & morning: and in manner of despair talking together by the way of that befell the friday before. our lord Jhus came in manner of a pilgrim & felishiped with hem: asking hem questions: and ansuering & tellin hem sweet words of edification. as the process of the gospel of luke telleth plainly & at the last biden: drawn. & constrained to enter to dwell with 'em. showed him to hem: and was known in the breed breaking/ Here may we understand & see the great goodness & the benignity of our lord Jhu in many manners/ first he showed his goodness in that his fervent love would not suffer his beloved disciples long err: and be sorry/ soothly he is a true friend & a comfortable fellow. & a benign lord/ For loo he Joineth & feloweth him to hem homely/ He asketh the cause of her sorrow & heaviness goodly. and he exponeth the scriptures to hem wisely: and enflammeth her hearts ghostly. consuming all the rust of misbelieve/ Thus he doth with us all day ghostly/ For what time we been in any perplexite overlayed with heaviness or sloth. and we speak & common together of Jhu. anon he cometh to us comforting us & lightning our hearts. 
qm̄dul●i a facibus Ignitum  and enflamming to the love of him/ For the best medicyn against such ghostly sickness is for to speak of god. as the prophet david saith/ Lord how sweet been thy speeches and thy words to my cheeks. ye passing honey to my mouth/ And in another place: thy speech is greatly inflamed: as fire thorough werchinge of the holy ghost. and I thy servant loved it Also to think on god & the great goodness of Jhu▪ helpyth moche in temptation & disease: as the self prophet saith/ My heart verily heted with the fire of christ's love and in meditation of Jhesu shall brene fire of perfit love/ Also we may see here the goodness of our lord Jhu not only in love as it is said. but also in his profound meekness/ As if we take heed how lowly and meekly he gooth with 'em: that is to say the high lord of lords with his simple servants as one of 'em keeping now the meekness in his body glorified that he showed before in his body deadly/ And giving us ensample to follow him in that virtue/ yet also here we may understand the meekness of our lord Jhu in that he made himself so homely with those two. simple disciples the which were of lower degree. than the apostles/ But this done not proud men for they will not gladly go & speak: and be conversant. but with 'em that been of great fame & of high estate toward the world/ And yet furthermore here is showed his meekness in the third point against pronde men/ For as we may see. they will not gladly show her wisdom & her curious words among few folk/ But our sovereign master of all wisdom hath none dysdayn of few. for be showeth his prive wisdom & high mysteries not only to two. as now as this time▪ but also to one as he died before with the woman samaritan/ More over we may consider the great goodness of our lord Jhu in all the process of the gospel for said: that is to say how he informeth his disciples in manners/ Also feedeth & comforteth/ And specially how he feynyth him to go ferder unto that end for to kindle and increase her desire and affection to him. and to be more fervently bidden: and witholden of 'em/ And furthermore how beningnely he entereth and goth in with 'em: after taketh breed & blessith it: and with his holy hands brekyth. and giveth it to hem: & thenne showeth himself to hem/ Thus he doth with us every day ghostly/ for he would be bid of us to dwell with us and drawn with fervent desires: devout prayers & holy me dytaconns/ And therefore as he hath taught us. it behooveth ever to pray & not fail: but that we take in mind the works of pity & hospitality/ And how it sufficeth not to read or here the words & the biddynges of god. but they been performed in deed: as we may here of more plainly be informed in the omely of saint gregory upon this gospel/ At last our lord Ihus willing also to wisyte & comfort other dwelled not long with these disciples/ But assoon as he had broken & yeven 'em the breed. he vanished away fro her eyen/   

¶ How our lord Ihus appeared to his apostles & disciples that were reclused for dread on the self day of his resurrection/ Caplm lvii.  
 
When the two foresaid disciples were thus comforted as it is said by the presence of our lord/ Anon for joy they turned again to Jherusalem And camen to the Apostles and other disciples there privily gathered. But thomas absent/ And told 'em the foresaid process. and herden again ward of theymthat soothly our lord is risen and hath appeared to peter/ And there with suddenly our lord Jhesus entering into 'em: and the yates closed stood in mids of 'em: and said/ Pees to you/ And anon they falling down to the earth & cetera/ Lrnowleging her guilt in that that they had so left him and forsaken/ Receyveden him with great joy/ And thenne said he to hem/ Riseth up brethren. and be of good comfort/ For all your sins been forgive you/ And so standeth Thuns among his disciples speaking homely with 'em: and showing 'em booth his hand & his side/ And openyth her wits to understanding clearly holy scriptures. and for to know soothfastly his resurrection/ He asketh whether they have ought that is to be eaten/ And he etith homely before hem a part of a roasted fish. & of a honey comb to prove his very body present & risen/ After he breatheth on 'em: and giveth h● the holy ghost/ Loo if we take Juwardly heed. all these forsa●de things been full sweet & full of ghostly liking▪ For they then were the disciples joyful in the sight of our lord the which were before dreadful & heavy/ Lord god how gladly they yeven him that he asketh. how truly they served ● ministered him. and how merrily they stoden about him▪ But herewith behold we our lady his blessed mother that was there present in that time/ For to her were the disciples gadded How she taketh heed. to all those things done of her sweet son with unspeakable joy sitting by him homely. and serving him full gladly/ And our lord taketh gladly her service & worshippeth her therewith before the disciples▪ And yet moreover foryete we not here marry maudleyne the beloved discyplesse. & of th'apostles apostlesse▪ how she after her old manner sittyth at the feet of her master▪ and besily heareth his words in all that she may gladly: and with good will ministereth O lord Jhu how worthy is that little house. and how liking & gracious it is to dwell therein/ soothly who so hath any devotion and ghostly taast he may see & feel that here is now a great paske/ But our lord Jhesus stood but a little while Inward Joy of crystes resurrection▪ that is soothfastness ensample & earnest of our resurrection to come when we shall rise in body & soul to life everlasting/ And thus much be said at this time to wching this holy paske day/   

¶ How our lord Thuns appeared the viii. day after to his disciples Thomas present Johis. two. viii. Eaplm lviii:  
When the viii. day of his resurrection was come/ Our lord Thuns appeared eft to his disciples in the foresaid place. and the yates closed where Thomas was thenne present with 'em. that was not so the first day before said/ And a●ter his fellows hadden told him: how they had seen her lord/ And he not believing: but it he might touch him as the process of the gospel plainly telleth/ Thenne the good herdman of his erring sheep▪ busy and having compassion suddenly standing in mids of hem▪ and said Pees to you And therewith turning him specially to thomas said/ Put in thy finger hither: and see & touch my hands: and bring fourth thine hand and put it in to my side/ And be no more of misbelieve. but h●sforwarde truly believing/ And thenne reverently Thomas kneeling down with both Joy and dread touched his wounds as he bad & said/ My lord and my god He saw him man▪ and believed him god/ And thenne also he knouleged his guilt in that he had forsaken him. as other dieden also▪ And our lord goodly taking him up said/ dread not: all thy sins been forgive/ And this long doubt and misbelieve of thomas was of the great goodness of our lord in that manner suffered for our profit to the more open pre if and certainty of his very resurrection/ And so we may see here the great benygnytee. meekness: and fervent love of our lord Jhesu in that that he showeth to Thomas and his other disciples so openly his wounds for to put away fro her hearts all manner darkness of misbelieve to both hers and ours great profit/ And specially our lord reserved in his glorious body the steps of his wounds for iii▪ skills: that is to say/ first to conferming of the faith of his resurrection 
N. bill  to t 〈…〉 disciples/ And secondly for to show 'em to the father. 〈…〉 will pray for us: and make him pleased to us: for 〈…〉 r special and sovereign advocate in that party/ And th' 〈…〉 de skill is for to show 'em at the day of doom to the reproved people unto her confusion▪ And so standeth our lord with his blessed mother: and maudleyne & his disciples as long as him list. commoning homely with 'em. in manner as it is said in the next chapter to be had in contemplation And thenne at last he bad 'em go in to galilee: to the mount Thabor as it is said/ For there he said he would speak more with hem/ And then giving hem his blessing. he passed away fro 'em/   

¶ How our lord Jhesus appeared to his disciples in galyle Caplm lix.  
AFter the disciples were gone in to Galyle. as our lord bad: there he appeared eft to hem ● said/ There is yeven to men all the power in heaven & in earth/ Gooth now & 
〈…〉  teach all manner of people baptizing 'em in the name of the father & the son and the holy ghost▪ and teaching 'em to keep all those things that I have bidden you: and be of good comfort/ For loo I am with you all the days. in to the worlds end/ And they honoured him at his coming: and stonden after with him full Joyeful and glad ¶ Now take we good heed to the foresaid words: for they been full comfortable & worthy/ first he showeth to 'em that he is lord of all thing After he giveth 'em authority & mandment to preach▪ The third he giveth 'em the form of baptizing/ And at last the strongest hold and comfort that they might have: when he saith: that he shall ever be with hem/ ●oo what Joy and comfort he giveth hem/ And how many great tokens of charity he showeth to hem/ And so giving 'em his blessing: he passed away fro 'em/   

¶ How our lord Jhus appeared to the disciples at the see Tyberiadis/ Johis xxi. Caplm lx.  
Dwelling yet the disciples in Galyle. upon a time seven. of them wenten to fish in the see of Tiberyadis: as the gospel telleth in process: the which I pass over ¶ But if we take heed Inwardly to all those things that were there spoken & done we may find much ghostly mirth & comfort in 'em. and namely in that solemn feast that our lord made there to hem/ In the which he homely eating with 'em: and as his manner alway was meekly serving hem: full likyngly fed hem: not only bodily. but moche more ghostly whereof he give us part & ghostly Jhus for his mercy. Amen/  
¶ After the foresaid feast complete our lord asked of peter 
de petro  whether he loved him more than other: and eft. and the three time asking whether he loved him/ At every time he commended to him his people that he should after govern. & bad him feed his sheep/ wherein we may see the proper benignity & me keen of our lord Jhus. and specially his high charity and 
de petro & Jo●e  the great loan that he hath to our soul's/ And after he telleth before to peter the death that he should suffer for his love/ And peter willing to wit also of John that followed with him in what manner he should die: was answered thus of our lord I will that he dwell so till I come/ As who saith: I will not that he follow me as thou by the passion suffering: but that in his full age & contemplation: he end this life in peace. Nevertheless other disciples miss understood by that word that he should not have died. and yet had not that been a great yeft, sy than it is better to be bodily deed. and dwell ever with christ. as the apostle saith/ ¶ After this our lord Jhesus passed a way fro them: and went again as he was wont to the holy faders in paradise/ Also our lord Jhesus appeared another time to moo than five hundred disciples and brethren gad 
Apparu 〈◊〉 Jhus ingent▪ fribus  red together/ As the apostle paul witnesseth/ But where. or what time or how it is not written/ Nevertheless we may suppose that it was as he was wont with great charity meekness and goodness on his side. and with great Joy & comfort on her side/ And so have we now touched of xii. apperynges of our lord Jhu after his resurrection without two that followen after in his ascension/   

¶ Of all the Apperynges of our lord Jhesu in generalle Caplm lxi.  
THough it so be that our lord Jhus appeared in druerse manner after his resurrection xiiii. times as it is said nevertheless the gospel specifyeth not. but only of x. For how he appeared to his mother: it is not written in any place. but we reasonably & devoutly trow it: as it is said before Also of other three apperynges: that is to say to Joseph: to James. & more than v. C. brethren is specyfied before where they been written: but not in the gospel/ Also we may well suppose of many more For it is likely that he the most benign lord oft times visited both his mother & his disciples: and maudleyne his special beloved: comforting and gladding 'em specially that were in his passion most dreadful & sorry And that seemeth that saint augustyn felt where he saith thus/ Of our lords body appearing his resurrection. all things been not written/ For his conversation with 'em was oft times: & peradventure also the holy faders namely abraham & david To whom was made of god the special behest of the incarnation of gods son comen oft times with him to see that most excellent virgin. her daughter and God's mother/ The which for hem and all other found so great grace. and that bare her saviour and all mankind/ O lord god. how likyngely they beheld her/ How reverently they inclined to her/ And with all devotion that they could they blessed her: and honoured her/ Though it so were that they were not seen of her ¶ Also in all these we may consider the great benygnytee the high charity and the profound meekness of our lord Jhesu as we been wont/ Of the which oft times we have made mind. and the which shown in all his deeds/ And specially he in that here would after his resurrection and glorious victory. not sty up anon to his bliss/ But in manner of a pilgrim forty days abide here in earth/ To confirm and strength his disciples and us in hem/ And that not by his angels as he might lightly have done: but compelling him by his high charity/ He would only do that in his own person. and bodily be conversant with 'em. appearing to 'em as it is said forty days. & speaking of the kingdom of god/ ¶ And all this he died not only for 'em: but for us/ And yet we can not see it/ He hath loved us. and yet he loveth us so fervently. and yet we love not him again ward/ And that is a great reprovable unkindness in us/ For at so great sire of love we should not be made hot/ But by reason we shall fully bren/ But now leaving this/ Go we to the glorious ascension/   

¶ Of the ascension of our lord Jhesu/ Caplm lxii.  
 
touching the wonderful ascension of our lord Jhesu. thou that hearest or readest this: if thou wilt feel the sweetness thereof/ I will that thou be wakeli & quick in thy soul. so farforth. that if ever hereby fore as it was byden thee: thou madest the by devout ymas gynaconn as present to his words & deeds/ Now thou do moche more with all thy might/ For this solemn nyte passeth all other. as I shall clearly show the with in forth in process. & namely this one thing should stir & heart thine intention: & quick thin affection. that thy lord is now in passing away fro y● as by his bodily presence the time of his pilgrimage here in earth with the fully complete & ended wherefore his words & deeds may be the more attentyfly & besily to be considered/ For soothly every christen soul should her spouse her lord & her god in his away passing most wakly & besily take tent to And tho things that been by him spoken & done. most inwardli set in mind. & most devoutly & meekly recommend here to him. & utterly withdraw all her mind in this time fro all other things. & set it holy upon her spouse/ For to go thenne to the process of thascenconnascension of our lord Jhu/ we shall have in mind that on the xl. day after his resurrection: our lord Jhus knowing that his time was come for to pass fro this world to the father. taking out of paradise terrestre the holy faders & all the blessed souls: & blessing enoch & hely that there abiding still yet living he came to his disciples: the which were together that time in mount Zion & in the place where he made that worthy supper the night before his passion there being thenne with his blessed mother & other disciples/ And so appearing to 'em he would eat with 'em or he passed fro hem in a special token and a memorial of love & Joy to hem/ wherefore all eating together with great Joy & mirth in this last feast of our lord Jhu/ then said he to hem/ Time is come now that I torn again to him that sent me/ But ye shall dwell and a bide in the city till ye been new clothed ghostly through virtue that shall come fro above/ For soothly within few days here after ye shall be fulfilled with the holy ghost as I behight you/ And after ye shall go & preach my gospel through all the world baptizing 'em that will believe in me/ And so ye shall be my witness in to the uttreste end of the earth/ Also he reprehended 'em or abreyde hem now specially when he biddeth hem preach of her misbelieve in that: that they trowed not to hem that say him be uprisen and that were the angels/ And though he said to them in this manner sentence: to make 'em understand/ Moche more ye should have trowen & byved to the angels or ye saw me. than the people shall trow to your preaching. the which shall not see me/ ¶ Also he reproved and abraid thenne her misbelieve. for they should know first her own default: and thereby be the more meek she wing him now in this departing: how much it pleased him meekness/ And therefore specially he recommend it at the last to hem/ then they asked him of those things that were to come after but he would not tell 'em/ For it was not speedful to hem to know the brevities of god. the which the father had reserved. and set in his own power. to fulfil when him liked/ Thus stonden they together eating and speaking with great Joy to hem of the blessed presence of her lord/ But nevertheless with great dread and trowblaunce of his away passing/ And no wonder/ For they loved him so tenderly that they might not with easy heart bear the words of his bodily departing fro hem and namely our lady his blessed mother that loved him passing all other/ We may well suppose that she touched & stirred sovereignly who the sweetness of motherly love: as she sat next him at that meet: laid down her heed sweetly. & rested upon his blessed breast. as saint Johan died before in that foresaid most worthy supper: and so with sweet tears sighing she spoke to him in this manner praying/ My dear son if thou wilt alway go to thy father I pray that lead me with thee/ And our lord comforting her said I pray the my dear mother take not hevily my going fro the for I go to the father for thy best. & it is speedful that thou dwelest here yet awhile to confirm 'em. thall shall truly believe in me And after I shall come & take the with me in everlasting bliss/ And thenne she said/ My sweet son thy will be d●ne. for not only I am ready to abide at thy will but also to suffer death for the souls that thou suffredest death fore/ But ever I beseech the have mind on me/ And thenne our lord comforted moreover her & maudleyn & other saying thus to hem/ Be not your heart troubled and dread ye not. for I shall not leave you desolate as faderlees/ For I shall go & come & ever be with you And at the last he bad 'em go in to the mount of olyvete. for thence he would sty up and so passed at that time away fro hem And anon right his mother & all other without tarrying yeden in to the foresaid mount: that is fro Jhrlm about a mile. and there anon our lord appeared to hem/ Loo here we have on this day two aperynges/ Thenne clipped he & kissed his mother taking leave. and she again ward clipped & kiss him full tenderly/ And the disciples & maudleyne and other falling down to the ground and weeping kisseden his feet devoutly. and he taking 'em up kissed all his apostles benignly/ Now take heed Inwardly of 'em: and of all that here been done/ And therewith behold the holy faders there being Inuysible: how gladly and reverently they beholden & Inwardly blessen her by whom they have received so great a benefice of her savacy on/ They beholden though worthy champions & leders of God's host: the which among all other people our lord Jhus specially hath chosen for to conquer all the world/ ¶ At the last when all the mysteries were complete & fulfilled. our lord 
Non processum ascencionis  Jhesus began to be lift up fro 'em: and to sty up by his own virtue/ And then our lady and all other fellen down to the earth worshipping him/ And our lady said/ My blessed son Jhesu: think on me/ And therewith she might not with hold her fro wepyuge by cause of his going/ Nevertheless she was full joyful that she saw her son so gloriously sty up to heaven/ Also the disciples this seeing saiden/ Lord we have forsaken all worlds goods for the have mind on us/ And so he having his hands lift up: and blessing hem with a bright joyful face/ Crowned worthily as a king gloriously arrayed stying up to heaven: and said/ Be steadfast and werchyth manfully/ For I shall ever be with you/ And so our lord Jhesus all glorious white and rudye shining. and▪ joyful leading with him that noble multitude and going before and showing the way to hem in deed fulfilled then that the prophets had said long before of his ascension/ And they also with unspeakable joy following him sungen merely the psalms & ympnes of his lovyuge as pertained to that blissful time of her deliverance fro all sorrow and enter in to all bliss without end/ And in that time the archangel mychael provost of paradise going bofore told the blessed court of heaven that our lord Jhus was coming & upstyenge/ And anon all the blessed spirits after her orders yeden again her lord none left behind: & meeting with him and worshippyuge▪ him with all the reverence that they could: lad him with hymns & songs of joy that may not be spoken nor thought/ And so meeting together the holy faders and the blessed spirits and singen hallelujah: and most joyful songs with reverence before him. maden a great solemnity & a worshipful feast: ye lord who might tell what fest that was. & in what Joy they hadden when they met together: And when they had done due reverence to our lord: and fulfilled her merry songs that perteynen to his glorious ascension they turned 'em each to other both the blessed spirits & the holy 
princeps ap●o●  faders rejoicing & syngyuge/ And first the holy spirits in this manner saying/ ye princes of people. be welcome. & Joyeful we been of your coming/ All ye are now here gathered and wonderfully life up with your god: Alleluya/ Therefore make mirth: and singeth now to him▪ that so gloriously stied up 
princeps ppl●●●  above heaven & heaven. Alleluya/ And the holy faders Joyefully answered/ To you princes of God's people alieluya▪ Our keepers & helpers hallelujah. joy & peace be ever hallelujah Syngyth & maketh mirth also to our god king and saviour. Alleluya alla hallelujah/ And furthermore all together sungen and saiden 
in do●● dn̄●le  Now we go merely in to the house of our lord hallelujah: and that worshipful city of god that shall receive us all together hallelujah/ In ympnes and songs of joy & mirth Alleluya hallelujah/ Loo here was moche mirth and Joy/ All they sungen and sovereignly Joyeden as the prophet david saith/ God styeth in to heaven in most wonderfully joy of the apostles 
ascend●● d●●in in bilaconne  that saw him that time/ And in voice of trump/ That is in voice of angels that appeared then and spoke to the apostles/ soothly our lord Jhesus stied up then openly to the comfort of his mother/ And the apostles as long as her bodily sight would suffice to see him/ And after a briyght cloud took him fro her eyen/ And anon in a moment that is in an unperceivable short tyme. he was with all his angels and the foresaid faders in the highest heaven/ O lord what joy was then to see that blessed lord so glorious up stying/ soothly I trow who so might have seen that as the apostles dieden. and therewith heard that Joyful song of angels & holy souls with him up stying for that passing Joy of his soul should have be departed fro the body. and goon up to heaven also with 'em: and no wonder/ wherefore our lord knowing the infirmity of mankind in bodily life here. would show some of his bliss to his mother & other disciples. In as much as they might bear that was in that blissful upstyeng of him. and hid ●ro hem. that they might not bear so in fleshly living/ And therefore also he sent to 'em v. angels in manes likeness that they should not over moche be travailed in the standing & looking up after him in to heaven▪ For they were so ravished by that blissful sight of him that they hadden foryete himself/ And also he sent thangels to comfort 'em: in that they heard the angels witness according with 'em: of thascenconnascension of our lord/ And when the angels had bidden 'em that they should no longer look after Jhus bodily presence in that form that they saw him thenne sty up in to that time that he should come in that self form bodily to dame all quick & deed/ But that they should torn ayen in to the city and there abide the holy ghost as he had said hem before Thenne our lady prayed meekly the angels to recommend 
B  her to her blessed son/ And thenne lovely inclining to her. gladly token her bidding/ And also the apostles and maudleyne recommended 'em in the self manner/ And after the angel's passing fro 'em they turned again in to the city as they were bidden to mount zion: there abiding the holy ghost of our lord Jhu/ Now go we up by devout contemplation to 
N B  our lord Jhu. beholding in imagination of heavenly things by likeness of earthly things. how he with all that foresaid worthy & blissful multitude of holy souls opening heaven yates that were before that time spered against mankind as a worthy conqueror Joyefully entered: and gladly before the foresaid father/ father I thank the that thou hast yeven me the victory of all our enemies and adversaries/ And loo father here I present to the our friends that were holden in thraldom/ And for asmuch as I have behight to my brethren & disciples. the which I have left in the world to send to hem the holy ghost/ I pray the father fulfil my behest. and I recommend 'em also to thee/ Thenne the father taking him up made him sit on his right hand. and said/ My blessed son all power & doom I have yeven to the. and therefore of that thou askedest dispose and do as the liketh/ After that all the holy faders & blessed spirits. the which had in worshping of the holy trinity fall down lowly with all reverence. rising up began again to sing her songs of mirth: and unspeakable Jore before the throne of god/ For sithen moyses & the children of Israhel sungen in thanking & loving of god: when they were passed the reed see. and her enemies therein drowned/ And also the self time mary aarons sister with other women her following in time panes and other melody dancen & sungen to God's loving Also david with his people leading the ark of god in to Jherusalem▪ harped & danced for joy before the ark. and chanters sungen: and in other divers myntralsye. they honoured & worshipped god/ And also saint Johan saith in the apocalypse that he heard a voys in heaven of an hundred & forty and four thousand haps harping and singing a new song before the throne and the seat of the very lamb Jhesu Moche more we reasonably trow: that now in this Joyefule time when Jhus with his company passed all sorrow. and all his adversaries were so graciously overcome/ And he that was tokened by the ark Jhus was so graciously come in to the city of heavenly Jherusalem/ All that blessed fellowship of spirits and souls without number sungen and maden Joy & mirth that no tongue may tell ne heart think/ Soothly now in that blessed city of heavenly Jherusalem is songeu & herd that sovereign song of joy. & after the prophecy of thobie by all the streets thereof is sungen Alleluya: that is as much 
Non excel lencian festi ascenci omnis su● a lia festa  to say as loving be to our lord/ Never from the beginning was there so solemn & so joyful a feast. ne never peraven sure shall be/ But at the last after the day of doom when all the chosen souls shall be presented there with her bodies glorified/ And therefore as I said at beginning of this chapter This solemnity all things considered passeth all other/ Take 
Incarnacio  heed of each of 'em: and see whether it be so that I say first the incarnation of our lord Jhu is a solemn feast & worthy/ For that was the beginning of all our good & our 
Nativitas  salvation/ But that was our Joy and not his: for he was closed thenne in his mothers womb/ Also the nativity is a solemn and high feast. and worthy mirth to be made therein/ but that is also as on our side/ For as on his side we owen to have compassonn of him that was for us borne in so great poverty/ Hardness of weather and other abjection/ Also as to us 
Passio  his passion is a great feast. through the which we been brought out of the feudes thraldom/ And all our sins been for give. and done away/ And as saint gregory saith/ It had not availed us to be borne. but it had also profited us for to be bought/ Nevertheless for the great torments of him: and that hardest and most despitous death that he suffered for our redemption 
Resurreccio  and buying: there was no matter of joy: but rather of sorrow both to him in that painful suffering and to us for our sinful deserving/ furthermore yet the resurrection of our lord Jhesu is a glorious solemn and a Joyful feast: both for him and for us: for then was his body glorified: and all pain & sorrow passed. and we justified: & have an earnest and ensample without doubt of our last uprising in body & soul/ And therefore of this worshipful & Joyful 
Hec est dies quam fecit dns  day special singeth holy church by the words of the prophet david/ This is the day of our lord made: be we merry therein & glad/ And as augustyn saith in a sermon/ This day is holiest of all other. but that may be understand of all other before that day/ For this of the ascension by reason is greater & holier▪ and that touching three parties/ That is to say our lord himself: the blessed spirits in heaven. & mankind in earth/ For as to the first: though our lord had thenne gloriously in body & soul uprisen fro death to life everlasting: nevertheless he was bodily yet as a pilgrim in earth fro his own kind heritage & ream/ Also as to the second. yet say not the angels her felishyp increased by season taking of mankind with hem in bliss/ And as anent the third. yet was closed & shit the gate of heavenly paradise: and yet were not the holy faders & souls presented to the father of heaven: the which all three were complete and fulfilled in his holy ascension/ And if we take good heed we may see: that all that god wrought & died. he died for to come to this end/ And without this all his works had been as Inperfite/ For lo heaven & earth and all that is made in 'em. is made for man/ And man for to have the bliss of heaven/ And thereto might no man come after 
●●op●●●  he had sinned in to this day. were he never so good and rightwise/ And so we may see how worthy this holy day is/ yet more over this feast of penthcoste is high & holy▪ And worthily holy church maketh it solemn/ For then was yeven thereto that high worthiest yefte. that is the holy ghost 
Ascencon  But this is to us and not to him/ But this ascension day is properly the most solemn feast of our lord Jhesu For 
Fm Jhu  this day first in his manhood he began to sit on the taders right hand in bliss/ And took full rest of his pilgrimage before/ All this is properly the feast of all the blessed spirits 
Ascencon  in heaven/ For this day they had a new Joy of her lord whom they saw never before there in his manhood▪ And also 
Ascencon Fm angelo  for this day began first to be restored the falling down of her fellows/ And that in so great a multitude and number of blessed souls of patriarchs and prophets▪ And all the holy souls that this day entered first in to that blessed city of heavenly Jhrlm her kind heritage above/ wherefore sy then we maken solemn the feast of one saint that is passed out of this world to heaven/ Moche more we owen to do of so many thousands. and yet passingly of him that is saint 
Ascencio Fm dne  of all saints/ Also this is specially the fest of our lady: for as much as this day she saw her blessed son Jhu very god & man so gloriously crowned as king stay up to heaven ¶ yet this day is properly our feast/ For this day was first our kind exalted & life up above the heavens/ And also for but if christ had so styen up. the worthy yeft of the holy ghost whereof we make solemnity we might not have received to his disciples/ ●t is speedful to you that I go up to the father. for but if I go fro you. the holy ghost comforter shall not come to you▪ And therefore saith saint bernard in a sermon of this feast of thascenconnascension in the confirmation of my foresaid sentence that this glorious feast of th'ascension of our lord Jhu is an end & a fulfilling of all other solemnities & festes: and blessed conclusion of all the journey of our lord Jhu his manhood/ ¶ Thus may we openly see: that this day & this feast is much high & solemn of all other: and that soul that loved truly our lord Jhu should this day be more ravished to heaven: and more ghostly joy have in heart than in any day of the year/ For thus said our lord Jhus to his disciples/ if ye loved me. soothly ye should be glad & joyful for that I go to the father▪ wherefore I leave that I said truly before that was in heaven never a day so joyful. and so solemn as this day/ And so this day and this solemnity lasted in to the day of penthecoste/ whereof we may devoutly imagine and have meditation in this manner/ The ascension of our lord was at the serte hour/ For before he eat with his disciples at tierce/ Thenne may we thus imagine that those x-dayes fro the hour that he ascended into the hour of the holy ghost sending the ix▪ orders of angels with the holy faders and souls that he took up with him made him x. festes: & he again ward rewardded hem specially in some singular comfort every day. and so though all that were thenne in heaven generally were of his ascension joyful. and made so merry a feast that no tongue can tell/ Nevertheless the first day fro the hour of his ascension in to the sext of the next day following angels maden her feast/ The second day in the self manner maden her feast are changels. the third day virtutes: the fourth day potestates: the fifth day pryncipatus. the sext day domynaconnes. the seventh day thrones. the eight day cherubin: the ninth day seraphin And so these nine orders of angels continued her festes in to the sext hour of the vigyll of penthcost/ And fro thence in to tierce of the day following▪ that is the sunday of penthcost the holy faders with her fellowship made her feast to Jhus. blessed be he without end/  
Amen   

¶ Of the sending down of the holy ghost/ Caplm lxiii  
AFter that our Lord Jhesus was gone up to his bliss/ And the angels had bidden the disciples to turn again in to the city. as it was said next before: they with his blessed mother worshipping him. & kissing devoutly the steps of his feet where he last touched the earth. as the gospel of Luke telleth: they went again in to Jherusalem with great joy. & there they abiden the coming of the holy ghost continually in devout prayers loving god and blessing our lord/ And when the tenth day was come fro his ascension: thenne was the fyfthy day of his resurrection. our lord Jhus Joining the figure of th'old testament with the new For asmuch as the time of grace was in that day come/ he said to the father thus/ My father haveth now in mind the behest that I made to my brethren of the holy ghost/ And the father answered/ My dear son: I am well paid of that behest. and now it is time that it be fulfilled/ And moreover he said to the holy ghost/ we pray thee: that thou go down to our disciples And that thou fill 'em of thy grace: comfort hem. strength hem: teach 'em. and give 'em abundance of virtues & joy/ And anon the holy ghost came down with a wonderful noise 
N  in brenning tongues upon an hundred & twenty disciples gathered that time together: and fyllid hem with all Joy virtues & grace▪ By virtue whereof the discypled strengthened: taught lighted. and inflamed: yeden after by all parties of the world and made it subject to hem in great party/ This is a worthy feast. and among other a sweet & lovely feast/ For this is the feast of him that is love properly as saint Gregory saith: that the holy ghost is love/ wherefore he that loveth god: should in this feast specially be inflamed with love: or at the least with a brenning desire to love/ But this will not be with fleshly or worldly love meddled as saint bernard saith in a sermon 
bernard  of the ascension in this manner sentence/ He erryth greatly: who so he is that weeneth for to meddle together that heavenly Joy with these bitter ashes of fleshly liking/ Or that sweet ghostly balm with this venom: or those gracious yefts of the holy ghost with these lynking lusts/ And no wonder For as the self bernard saith/ Thapostles for the time that they hadden his bodily presence with hem▪ for the love that they hadden to his body. though it was holy & good: yet for that time they were unable to receive perfitly the holy ghost as he said himself/ But if I go fro you: the holy ghost shall not 
Nisiego abiero  come to you/ Moche more thenne he that is knit with love to rotten muck: or to a stinking carrayn. is in all manner unable to that clenest & sweetest love of the holy ghost/ For there is none accord & knitting together of soothfastness & vanity of light and darkness of the spirit and the flesh of fire & cold water/ But thou peradventure that feelest not the sweetness & comfort of that ghostly liking and love sayest to me with out comfort of love & liking I may not be▪ what shall I not do thenne while I feel not that ghostly love/ Saint bernard answereth thus & saith to thee/ Forsake first fully & truly all vain worlds comfort: and all fleshly love & liking. & abide awhile in devout prayers: as the apostles dieden abiding the holy ghost: whereof they knew no certain time And thou shalt feel within short tyme. that he shall come & comfort the better than thou cowdest before know or think. and in great comfort of him that forsaketh worldly comfort for god/ The same saint bernard concluded in these words/ The apostles in this biding seten perseverant with one 
No bn̄  will together in prayer with the woman mary Jhus mother/ And in the self manner learn thou to pray: learn thou to seek 
No bernardum  to ask and knock at the door: till thou find. till thou take and till it be opened to thee/ Our lord knoweth thy freeyll & feeble kind. and he is true: and will not suffer the to be tempted more than thou mayst bear/ And I trust in him: that if thou wilt abide truly: thou shalt not abide the tenth day. but that he shall come before & comfort thy desolate soul/ And so praying in his blessings of ghostly sweetness. so that thou shalt have so great liking in his mind. and in those ghostly drinks that he shall make the drunk oft in soul: that thou shalt be Joyful & glad that ever thou forsook the false comforts of the world/ Loo by this foresaid sentence of saint bernard we may see in party what behooveth to receive the holy Ghost & his love/ wherefore that we may be able to receive here that great yefte of the holy ghost & his comfort. and after come to the bliss that our lord Jhus is now steyen up. & hath made our way before us. leave we & hate we all false love & liking of this wretched world/ And set we not our love on the stinking flesh & nourissh we it not in desires: but desire we continually for to be departed therefro/ So that through the grace of the holy ghost helping us we may follow somewhat the blessed life of our lord in this world. & after go up to him: & to our kind heritage of bliss in the gloryious city of heavenly Jhrlm. where he sovereign king with the father & the holy ghost one god in trinity liveth & reigneth without end/ Amen  
¶ Thus endeth the contemplation of the blessed life of our lord Jhu: the which process for asmuch as it is here thus written in english tongue longer in many parties & in other manner than is the latin of Bonaventure▪ therefore it seemeth not convenient to follow the process thereof by the days of the week after th'intent of the foresaid Bonaventure/ For it were to tedious as me thinketh: and also it should so soon be fulsome. and not in comfortable deyntees: by cause of the freilte of mankind that hath liking to here and to know new things. and those that been seldom heard. been oft in the more deyntee/ wherefore it seemeth to me best. that every devout creature that loveth to read or here this book: take the parties thereof as it seemeth most comfortable and stirring to his devotion/ Sometime one. & sometime another: and specially in times of the year. and the festes ordained in holy church as the matters been pertinent to hem/ And for asmuch as that blessed and worthy feast of the precious sacrament of Jhus body. in the which he is every day bodily present with us to our most comfort that we may have in earth. is the end and conclusion of all other Festes of him graciously and reasonably ordained by holy church: as it was said before Thefor with the grace of the holy ghost & of him of whom that feast is. we shall speak somewhat more to comfort of 'em that truly bileven. and to confusion of all falls Lollards & heretics/ Amen/ ¶ Blessed be the name of our lord Jhu & his mother marry now & ever without end/  
AMEN    

¶ Explicit Sp●lm vite Cristi ¶ A short treatise of the highest & most worthy sacrament of Christ's blessed body: and the marvels thereof/  
MEmoriam fecit mirabilium suorum misericors & miserator dns escam dedit timentibus se these words of david in the sa●●ter. said in prophecy song time before thincarnation of our lord Jhu specially of the worshipful sacrament of his precious body haven sentence & under standing in english tongue/ Our lord merciful & mercy yever hath maked a mind of his marvels. & that he hath give meet to hem that dreaden him/ This meet is that precious ghostly meet of the blessed body of our lord in the sacrament of th'altar that he of his sovereign mercy giveth every day in form of breed to all though that truly dreaden him as her lord god. by the which dread they keepen 'em from deadly sin. and meekly standen in steadfast believe of holy church/ ¶ And this ghostly meet he giveth and hath made thereby a special mind of his marvels/ That is to say as the priests rehercen in the canon of the mass in mind of his marvels & blessed passion and of his marvelous resurrection. and of his glorious ascension/ And generally in mind of all the marvelous works & deeds of him in his blessed life here in this world: the which is treated in all this book before written/ For to begin ●yrst at his marvelous incarnation: so how express mind thereof is this meet that he giveth to us in the sacrament of the altar For therein is he verily: and in that self body that was so marvelously conceived by the holy ghost above kind/ And also so marvelously borne of his blessed mother marry without sorrow or weme of sin/ And so forth of all the marvelous works and deeds of him: in to this ghostly meet/ we have that special mind that none may be more. and that we have of none other/ For all other things passed that we have mind of/ we conceive in spirit and in heart: so that thereby we have not the bodily presence of 'em/ But in this ghostly meet and sacramental commemoration of our lord Jhesu he is verily & bodily present with us under another form But soothly in his own proper substance very god & man/ For what time he should sty up in to heaven: he said to his disciples & his followers in these words/ Lo I am with you all the days in to the worlds end. comforting 'em by this benign promise. that he should dwell with 'em not only by ghostly presence of his godhead. but also by the bodily presence of his manhood that he giveth to us in this foresaid meet of his flesh & blood in mind of his merneyles generally as it is said: but most special in mind of that blessed passion that he suffered for us. For what time he should pass out of this world to the father the night before his passion at that worthy supper with his disciples as it is said before: he made and ordained this sovereign & most worshipful sacrament of his flesh & blood/ giving his body to meet: and his blood in to drink for a special mind of his passion & death/ For thus he said to his apostles in that first making of this heelfull sacrament/ This doth ye in my mind. So that the sovereign & most worthy mind of his passion and passing love to us should be evermore this high worshipful sacrament. this is that precious ghostly meet: & special mind of our lord Jhu in the which is had all ghostly liking & the savour & taast of all sweetness/ And also this is that sweet memoryale. where through we been withdraw & kept fro wickedness: and comforted & strengthened in goodness. and protyten every day in increase of virtues & of grace in soothfastness/ This is that hic yefte & most noble memoryale that oweth worthily to be printed ever in our mind: and to be bestly kept in the inward affection of the heart in continual mind of him that giveth us this sweet memoryale & precious yeft/ For whose yet is ofttyme seen hins mind is likyngly printed in the heart/ Thus our lord Jhus of his great mercy hath made a liking mind of his marvels giving this meet specially to he that dreaden him/ And here we shall understand that in two. manners men dreden god. and thereafter he giveth this meet diversly to hem For some dreaden god. as servants dreaden her lord leaving & eschewing to sin only for dread of pain. and to these manner of men: if they been out of deadly sin & in grace: our lord giveth this foresaid meet as to her ghostly sustenance. so that by the virtue thereof. they been sustained in life of soul: and kept fro everlasting death/ But other been that dreaden god as true children dreaden to offend their father for the love of him/ And to these manner of men our lord god giveth his precious mete. not only to her ghostly sustenance: but also to her sovereign liking & wondered comfort in soul/ And of this manner of dreading folk speaketh of the same prophet david in these words/ O lord god: how moche is the manifold plenty of thy sweetness: the which thou hast hid to 'em that dreaden thee/ But they that dreaden not god have neither ghostly sustenance nor heelful liking of this precious & noble mete. but through her own wickedness & undisposing in soul taken it and eaten it to her ghostly death & everlasting damnation/ And that been two manner of people/ One is of 'em that dreaden not to receive this holiest sacrament in deadly sin. or else by default of dread contynuen in her sin/ For as the wise man saith/ The dread of god casteth out sin. and therefore who so continueth in deadly sin. it is an open preyf that he dreadeth not god/ And thenne he is unable to receive. and heelfully eat this worthy sacrament/ Another manner of people that lacken the dread of god been heretics. the which in default of buxom dread to god & holy church: presumptuously leaving upon her bodily wits & kindly reison/ Leave not that holy doctors have taught & holy church determined▪ of this blessed sacrament but falsely trowen & obstinately say that it is breed in his kind as it was before the consecration/ So that the substance of breed is not turned in to the substance of God's body: but abideth still breed as it was before. by cause that it seemeth so to all her bodily wits/ The which error & heresy. & all other of this holiest sacrament without doubt spryngen of ghostly pride & presumption of kindly wit in default & lack of lowly dread/ For either such men leaven that god may work all those marvels above the coming course of kind: as holy church teacheth in this holy sacrament or nought/ And if they leave not that he may. thenne dreaden they him nought as god almighty: and so been they worse men than jews or sarrasynes For both believe that god is almighty/ And on that other side if they say & leaven that god: for he is almighty may work those marvels. but they leave not that he doth so. for as much as her kind by reason telleth 'em the contrary. thenne dreaden they not for to ayensay the sovereign goodness & l●ne of god to mankind as in the party that holy church teacheth & by leaveth of this holy sacrament: and in that they preven themself great fools/ For though it were so that it were in doubt whether the teaching & believe the holy church hath of this holy sacrament were sooth or nought/ Or else also set case that it were so the: yet the syker pa●te were to believe as holy church teacheth with a buxom dread/ For in that we leaven our kindly reason & been obeysaunt to god & holy church: as himself biddeth us▪ And also we withdraw not in our believe of the might of god. nor of his love & sovereign goodness to us: but rather maken it more/ if it so were that it were not sooth as we byleven: & that were little peril. or rather none: but meed in us in all parts for our good will to god & holy church/ And also in that believe there is no peril of idolatry as the falls heretics say. that we honouren & maken breed our god/ For we say & bileven that in that holy sacrament breed is turned in to God's body by virtue of christ's words/ And so we all honouren not breed but god and his blessed body in form of breed That is to say in that likeness of breed that we seen by true believe in soul with our ghostly eyen/ Thus we having love & dread of god: and standing steadfastly in the believe the holy church hath taught us specially of this holiest sacrament we shall consider & Inwardly behold the kyndling & nourishing of our love to our lord Jhu that giveth us of his high grace this precious meet of his blessed body The marvels that he maketh and worchyth therein specially in two manners/ That is to say in one manner every day privily: where of we have knowing only by believe within forth. and also in another manner sometime openly: whereof we have knowing by true telling of miracles showed without forth▪ touching the first manner of marvels. it is a full great marvel. that by virtue of christ's words: breed is turned into God's body: and wine in to his blood/ And to strength us in believe of this marvel when shall have in mind that he with the self might of his word made all the world of nought: and of the rib of adam made eve in flesh & blood: and turned the wife of loath in to an image of salt. and moyses yard in to a serpent/ And wells & waters of egypt turned in to blood/ wherefore sithen god almighty wrought all these marvels: and many moo above the reason of man and the common course of kind/ why may he not also by the self might torn breed in to his body/ There is no reason to prove the contrary/ But if we would say that god were not almighty▪ That god forbid/.  
¶ Also it is a great marvel that the self body of our lord Jhesu that sittyth in heaven upon the faders right half is verily and holy in all the places of the world/ where this sacrament is treated soothly contained in that sacrament in the self flesh & blood that was conceived of the holy ghost. and borne of the blessed virgin marry: and hinge upon the cross for our salvation/ This may not be comprehended fully by manes reason: but only standeth in believe/ Nevertheless there is a manner like marvel in kind that a word spoken of one man to much people. is holy in him that speaketh it. and also in all those that here it: been they never so many/ ¶ It is also a great marvel that so great a body of our lord Jhu is fully & holy comprehended in so lityl a quantity of th'host: and therewith also if that host be departed in to many small pieces it is as fully in every part as it was in all the hole/ ¶ Herto also is a manner of likeness that we seen in kind. how th'image of a manes great face & of a great body is seen in a little mirror/ And if it be broken & departed. yet in every part it seemeth all the hole image. & not in party: after the parts of the glass so broken/ Many other wonderful marvels our lord god almighty worketh in this precious sacrament of his endless mercy to our ghostly comfort & hele of soul. the which we may not comprehend by kindly reason: & our bodily wy●t but only by true believe & faith/ And therefore it is great folly & ghostly peril to seche curyously in imagination of reason the marvels of this worthy sacrament/ But it is most siker to a simple soul namely. and sufficeth to salvation/ Touthing the foresaid marvels and all other of this blessed sacrament to think & feel in this matere/ Thus have holy doctors taught and holy church determined/ And therefore I trow and fully believe that it is in soothness. though my kindly reason againsay it/ For as saint gregory saith/ That faith hath no 
〈…〉.  merit: to the which manes reason giveth experience touching the second manner of marvels & miracles showed without forth by virtue of this holy sacrament: and in this holy sacrament: as we find written▪ For three skills ou●●o●de 
〈…〉  showeth in diverse manners those marvels & miracles in this precious sacrament. that is to say Sometime to comfort 'em that been in true believe of this blessed sacrament. and to kindle her love thereby the more fervently to god. & to worshipping of that sacrament/ Also sometime by special grace for to convert & ●orne to true believe 'em that been out there of/ And also sometime to open preif of thee▪ great virtues there of in deliverance of pains: and saving fro bodily mischief & ghostly/ And each of these three I shall tell shortly some marvels & miracles that I find written. the which been of so great authority as to my feeling. that there may no man agaynsaye 'em. but he be worse than a jew or a paynim▪ touching the first. that is to say: how our lord sometime 
●▪ causa  showeth openly merueyles & miracles of this blessed sacrament to comfort 'em. that been in true believe: and to kindle her hearts in to the more fervent love of god/ We finden written 
N 〈…〉  in the life of the holy Confessor saint Edward the king whose body lieth in shrine at westmynstre: the which life as for the more authority in soothness: wrote the worthy clerk & holy abbot of Ryvaus Alred. thus saying touching this matter/ ¶ In that worthy monestery of saint Peter called westminster. and at the altar dedifyed there in the worship of the holy trinity. as the foresaid holy king edward heard mass on a day with the worthy earl called Leveryche. the which with his noble wife Godȝyve the countess was founder of many worthy houses of religion/ what time it came to the consecration. and God's body in form of breed was hold up to the peoples sight betwixt the priests hands after the use of holy church He that is fairest in shape before all men's sons our lord Jhus christ appeared bodily in that host to both her sy●ghtes: lifting up his right hand: making a cross toward the king blessing/ And thenne the king with louting of his heed honouring the presence of God's magestec: meekly with all the body died reverence to so worthy a blessing/ But the earl that saw the self sight not knowing what was in the kings heart/ And after desiring that the king might be partner of so great & worthy a sight. began to go toward the king fro his place. that was peradventure on side beneath as longed to his estate/ But the king understanding what was the●es intent. said to him in this manner/ Stand Leveryche. stand/ For that thou seest I see also/ After this they both of so joyful a sight ghostly comforted & turned all in devout prayers and sweet weeping tears weren made ghostly drunken of the plenty of God's house. and fed with the river of his sovereign Joy and ghostly liking/ And after the end of the mass: they that were so blissfully refeted with ghostly meet comyned together of the foresaid heavenly siyght with sweet tears & inward sighings▪ oft times breaking her speeches/ And thenne said saint edward/ My dear Leveryche I pray the & charge the by that high magestee that we have so gracyonsly seen that never while we live this thing be brought fourth in to the common knowing: least we thereby fall in to vainglory & pride through thoppinyon of the common people to our ghostly death/ Or least the envy of misbelieving men let and destroy true believe to the words there of/ wherefore after the foresaid earl was goon fro the kings court by the juspiration of the holy ghost: as it is to believe/ He was taught so that he kept the bidding & the hest of his lord/ And yet therewith that high virtuous miracle should not be fully unknown to them that were after to come/ For after he came to the monastery of wircestre. and there in confession to a religious man he told the foresaid miracle charging him in manner as the king had charged him: and prayed him that he would write the prevytee of so worthy a vision. and put in such a place that it might be unknown to hem that thenne were living: and that it might be known to hem that were to coming/ And so died that holy man after the earls prayer/ He wrote all thorder & manner of the foresaid vision in a bill. and laid it among relics closed in a coffer: the which coffer long time after the kings death with out manes hand through the might of god as it is to believe was found open/ And then the brethren of that place besily searching the relics founden the foresaid bill: and read it/ And after for asmuch as they would not that so great a treasure and worthy miracle should be hid. they published it in the eeres of the people openly/ And so as the king would. it was for the time hid/ But after by the ordinance of god published & known: to that end that the kings meekness thereby as hid should be proved/ And nevertheless therewith by open knowing of the great miracle the faith of true bylevinge men should be confirmed & strenghthid to worship of our lord Jhu: that of his special grace worketh such miracles and marvels in that blessed sacrament of his precious body. in special comforting of true livers/ and more fervent stiringe to his love/ AMEN  
¶ Also according to the self purpoos I find writing in the long life of saint Hugh bishop of Lyncolne: and first monk of thorder of charterhous and prior of wytham The which life wrote a chappellayn of his: and monk of the self order that heard and saw that he wrote/ And among other in this manner sentence saying/ It befell upon a satirdaye the foresaid bishop saint Hugh dwelling at a maneer of his called Bukedene. as he sang a mass of our lady after his common custom in that day. there heard his mass with other a devout clerk: that was sent to him by special revelation of god/ whereof there is written a fair process touching another matter the which we passen over here/ And as to our purposes what time it was come to the sacting as the bishop held up God's body in form of biede. there appeared to the sight of the foresaid clerk bitwyx the priests holy hands our lord god bodily in likeness of a passing fair little child/ Of the which sight he that saw it Inwardly compunct: as no wonder was: & highly stirred in to fervent devotion continued all the time of the mass in sweet tears & devout prayers. till it came to that place where th'host should be life up above the chalice. & be departed in three. at the which time he eft saw the self likeness the foresaid Jhu God's son of heaven of fring himself in sacrifice to the father for manes hele & salvation/ After the mass was full ended: the self clerk speaking with the holy bisshap in privity. told him first the revelacy on before named/ And after the fair vision of God's body here declared & therewith at th●de with shedding tears in this manner concluding: said thus/ I saw my holy father with mine unworthy eyen that blessed sight: the which it is no doubt but that ye seen it also moche & more clearly: for longer & near & mot worthily/ And therewith both the bishop & he with sweet tears communing ghostly a great while together after at the counsel of the bishop. and bidding for to keep the foresaid vision privy. the clerk became a religious man. and after holy living here went to bliss everlasting/ Amen/  
touching the second cause of miracles & marvels showed 
two. causa mitac●o rum  in this blessed sacrament of God's body. that is to say: for to convert 'em that been of misbelieve in to the true believe/ Fuste we read in the life of saint gregory the pope & worthy doctor in this manner sentence/ ¶ There was a matron of Rome: the which every sunday offered to saint gregory certain loves of breed. whereof was made God's body/ And upon a sunday when saint gregory would have communed the foresaid woman with one of 'em that was consecrated & made god does body. saying after the common use of holy church in these words/ The body of our lord Jhu christ keep the in to everlasting life/ She broke out in to a dissolute laughter/ & thenne saint gregory withdrew the sacrament fro her: and kept it to the end of the mass/ And after before the people he asked the matron why she lough/ And thenne she said. by cause that thou callest God's body the breed that I have made with my hands/ And thenne saint gregory fell down in to his prayers to god. for the misbelieve of the woman/ And after that he rose up: he fond the sacrament turned in to likeness of a finger in flesh & blood. where through the woman was fro her misbyleve turned in to the true/ And so after with the self sacrament by prayer of saint gregory turned in to the likeness of breed: as it was before: she was communed. and more stiffly set in true believe of this blessed sacrament/ And also other thru● her to the worship of the high gracious author & wercher hereof our lord Jhesus christ/ Amen  
To this self purpoos according also I find written in the foresaid life of saint Hugh: that upon a time as saint Hugh going through france was Inned for the time in a town that was called joy: there came to him the parish priest of the town. the which was an old man. & a reverent in syight. and wonder lean for great penance doing for his sins as it was supposed/ And whereof it followeth after in process: the which I take as in short words to our purpose. and the self priest told of himself in this manner/ When I was young he said I was made priest but neither years ne manners according to that worthy degree through temptation & stirring of the fiend I fell in to a great deadly sin/ In the which sin I continued without contrition & confession: that is horrible to here/ So as I was pollute in body & soul. and ghostly blind & seek in the faith: I used boldly to sing my mass and dread not to treat & receive that worthy sacrament of christ's precious flesh & blood/ And upon a day as I was at my mass in time of the consecration fell to my myude the great horrible sin the which I had solonge time continued in/ And among other wretched thoughts of my blind heart. I thought in this manner/ Lord whether that precious body in flesh & blood of my lord Jhu that is called the brightness of everlasting life. and ghostly mirror of the godhead without wem is now made. treated: & received verily of me so foul and abominable sinner/ And so having such unthrifty thoughts. when it came to the time of the fraccy on: and as the use is. I had broken th'host in two/ Anon fresh blood ran out thereof. and that part that I held in my hand was turned in to flesh. and over all wete with the reed blood/ And therewith I seeing this. was all astonied & abashed. and well nigh out of my wit: and so as for lost the counsel of all reason/ All that I held in my hand I let fall down in to the chalice/ There was thenne to see & yet now is a wonderful miracle. that is to say. wine turned openly to man's sight in to blood. and breed in to flesh. declaring expressly the form & the soothness of that blessed sacrament/ furthermore he said when I saw this manner of likeness abide still without any torning or changing. I durst no more touch 'em. but privily I hiled the chalice with the patene: & the paten with the corporace/ And after the mass was done and the people away passed. I set the chalice with the holy relics that yet in to this day been contained therein: in a convenient place beside th'altar with due reverence to be kept/ After this I went to the pope: & made to him my confession with soothfast telling of all the case beforesaid. and of all my sins/ And after he had Joined me penance & due satisfaction He assoiled me. & let me go/ And so after the miracle published & known. there camen fro divers countries much folk to see those precious relics with great reverence magnyfienge our lord. that alone worketh such high miracles & marvels/ And thenne at th'end the foresaid priest prayed the clerks of saint Hugh: to the which he told all the foresaid tale: that they would also tell it to him. so that he might be helped as anent god thorough his holy prayers/ And when they had so done supposing that he would with a great desire have goon for to see the foresaid memeyles/ He answered in this manner sentence: that is worthily to be noted. to wching the faith of this holy sacrament/ well he said in the name of our lord/ let hem have to himself the tokens of her mysbyle we? what is that to us of these things? whether we that every day seen with the truest Inner sight of our soul all holy & fully this heavenly sacrifice haven in marvel the pertyculers images of this yeft of god/ As who saith nay. but let him go see the lityll small portions thereof with his bodily eye that seeth not all the hole with his Inner ghostly eye And when he had thus said giving his blessing to the pressed at his going/ After he reprehended his main of her curiosity: and not only stabled hem in believe. but also declared openly. that those things that our faith teacheth us. should be understand and hold more certainly of true bileving men: than though things that this earthly light by reason showeth to bodily sight. Thus our lord by special grace by open miracles & marvels showed in this blessed sacrament draweth some folk out of her misbelieve: & stablished 'em & strengthened in true by leave: as it is now showed in u. manners/ ¶ touching the third cause of shewenge miracles & marvels in this blessed sacrament. that is to open preyf of the great virtues thereof in deliverance of pains and saving fro bodily mischief & ghostly/ Saint gregory telleth in his dyalogues: and also in an omely upon that gospel of luke Si quis venit ad me/ How there was not long before his time a man taken by enemies. and lad in t● far country. and there laid in prison and set in hard bonds long time: & after many days his wife that he: de no more of him. & supposed that he had be deed: let sing every week once a mass: & offered the sacred host for his soul▪ And also oft as the masses were so done for his soul. so of times his feters & bonds were loosed in that prison/ For long time after when he was delivered out of prison. & come home in to his own country: he told his wife with great marvel. how that certain days every week his bonds were loosed & undone▪ And his wife besily accounting & noting the self days. understood well & had knowledge that as oft she let offer the sacred host for him. so oft was he loosed & his bonds undone And thenne the foresaid saint gregory concludeth in this sentence/ wherefore dear brethren hereof in certain consideration taketh & gathereth in to your mind of the sacred host that is offered of us. how much it may in ourself unbind ghostly the bond of our heart. fythen that it offered of one man was of so great virtue that it might lose in another the bond of his body wherefore moche owe every priest to love for to sing his mass oft-times: and for to dispose him thereto by clean life & contrition and confession/ ¶ To this self purpoos also the foresaid saint Gregory telleth in this book called Dyalo gus. how upon a time when a bishop was in the see toward rome. there came upon him so great a tempest that he was in despair ever tescape & come to land/ The shipman that was in a little boat following the ship after that the rope where that the boat was bound to the ship by violence of the tempest was broken suddenly with the self boat. he was ca●t so a 'mong the wawes of the see that the bishop saw no more of him/ And afterward when the bishops ship af● many perils was driven to land in a certain isle: the third day he went by the see side busily looking whether he might have seen of the boat or of the shipman beforesaid/ But when he miyght not see of hem in any party of the see: supposing that the shipman was drowned & deed: having great sorrow for him: he ●ete sing a mass & offer the helful sacrifice of God's body for thassoiling of his soul/ And aftwarde in the said ship restored he took the see toward italy/ And when he came to the haven of rome: there suddenly he found a live the foresaid ship man that he wend had be deed/ whereof glad & Joyeful he asked him in what manner he might live so many days in so great peril of the see/ And he answered & told how of times in the floods of the tempest he was cast up & down now above the boat full of water & now under/ And at last what for travail and what for fasting when he was so overcome & near deed. that he wist neither forsooth whether he slept or work. suddenly him thought that one appeared to him in mids of the see. and yave him breed to eat. the which also soon as he had eaten: he took strength: and soon after in a ship that came thereby he was taken and brought to land/ And when the bishop had asked of him. and understood the day in the which he had received the said breed▪ and was revygored/ Thenne knew he well that it was the self day in the which he let the priest sing for him: and offer the sacred host in the foresaid isle for his soul/ Thus showeth our lord Jhus cryst openly by miracles and marvels the sovereign virtue of his blessed sacrament: and that not only in helping & saving of men alive as it is now herb fornsayd. but also that is more to charge in losing & unbinding of souls heathen passed out of the fire of purgatory. as the self saint gregory telleth in the foresaid book plainly of a monk that for the sin of property was in the pain of purgatory/ And after the sacred host was offered for him thirty. days he was released and delivered out of pain/ ¶ And also how another soul was delivered out of pain by virtue of that blessed sacrament offered for it all the days of a week/ And here may we see openly preyf of the passing profit & virtue of special masses done & sungen both for the quick and the deed/ For as the self saint gregory sayith: the holy sacred host singularly & sovereignly helpeth to unbind our souls fro sin. and most principally pleiseth the king of heaven: and maketh him soft to us when he cometh to dame us: so that it be offered with tears of compunction & cleanness of heart/ For he that in himself rising fro death shall never die. yet by this blessed host for us suffereth in his mystetery/ For as oft as we offer to him th'host of his passion. so oft we maken new to us his passion to our undinding fro sin/ Thus our lord Jhus full of mercy. and shedding to us sovereignly his endless mercy in making & giving of this most precious ghostly meet of his blessed body worketh in divers manners as it is said his marvels & miracles openly showed in this excellent sacrament/ And yet continueth privily & wonderfully there he vouchsafe in 'em that by true believe & love dreaden him/ But this love & dread wanten many great clerks. the which leaven so much upon her own kindly reason. and the principles of the philosophy. that is man's wisdom grounded only in kindly reason of man. that they will not leave the true faith taught by holy church of this blessed sacrament/ And therefore they feel not the soothfast comfortable effect of the marvels & miracles before said/ Neither open ne privy to wching this holy sacrament/ wherefore moche folk been deceived in that party that rather given credence to that a great clerk teacheth according to kindly reason than to that holy church teacheth hereof only in believe above reason/ For there may no man sooner err in believe of the sacraments of holy church. and specially in this high wonderful sacrament of christ precious flesh & blood. than may great clerks. but they have grace of true meekness and love dread: whereby they leave their own wit & kindly reason. and submit hem lowly by true believe & doctrine of holy church/ That grace grant us god specially of his great mercy in these last days that been as it seemeth nigh to the coming of antcryst & his disciples: the which shall principally found to destroy the true faith of this blessed sacrament. and that by great clergy of manes cunning. and by marvels & miracles working. as saint gregory in his morales upon that word of christ in the gospel speaking of antichrist & his disciples saith in this sentence/ There shall rise up false christian men & false prophets. and they shall show and work great signs & wonders: In so much that they that been God's chosen folk: if it may be shall be brought in to error/ soothly saith saint gregory/ Now our true martyrs▪ werchen marvels what time they suffren torments & pains/ But thenne that is to say at the coming of antcryst his disciples when they yeven torments & pains. they shall also therewith werche miracles/ let us then think and have in mind what temptations of man's thought that shall be: when the meek martyr submyttith his body to torments/ And nevertheless the tormentor before his eyes werchyth miracles? whose virtue shall thenne be so sadly grounded in byseve that he ne shall be moved in his thought what time he seeth that he that tormenteth also therewith by signs & marvels openly shineth/ For thenne shall antecryst be high in worship by marvelous working. and hard & sharp by cruelty of tormenting. These been the words of that holy doctor saint Gregory and many moo spekynges of the wonderful might of antcryst & his disciples: and the great temptation that shall be that time to christian men/ And it is likely by reason that as the most comfort of our christian believe stant in this most excellent sacrament of crystes body/ So antcryst & his disciples shall principally work in to destruction/ first of the true bylene of this blessed sacrament in the foresaid two manners That is to say by clergy & evidence of worlds cunning according to naturel reason/ And by many merueyles & miracles werching in false deception/ And of the first manner working we have seen in our days. how the disciples of antichrist that been called lollardes have made moche dissension & division in holy church/ And put many men in to error of this blessed sacrament by the falls doctrine of her master/ The which through his great clergy & cunning of philosophy was deceived in that he gave more cred●ce to the doctrine of Arystotle that stant only in naturel reyson of man than he died to the doctrine of holy church & the true doctors thereof touching this precious sacrament/ For Arystotle teacheth as kindly reason accordeth that the accidents of breed or wine: That is to say: the colour: the savour: and so forth of other. may not be but in substance of breed or wine after her kind/ But the doctrine of holy church is that in this blessed sacrament by special miracle of god above kind the colour: the savonr. & other accidents of breed & wine been there without her kindly sub●ecte. that is to say without the substance of breed▪ & wine that was before the consecration/ And for asmuch as this doctrine of holy church is against the principles of philosophy: that is naturel science. therefore the master of Lollards reproved it and scorned: and so he errith himself and made many other to err touching the believe of this holiest sacrament: the which yeven more credence to him for the opinion of his great clergy than to the true doctrine of holy church/ And thus yet in our days hath antcryst wrought in the first manner before said by this falls master of Lollards: and many other of his disciples in to destruction of true christian believe touching this blessed sacrament of Christ's body & many other points against holy church without the second manner. that is to say working of marvels & miracles/ For and antecriste had had in 'em so great power that they had with her reasons also wrought marvels and miracles. it had be likely that holy church and true believe specially of this blessed sacrament in great party had be destroyed for the unstableness of the most party of the people: notwithstanding the great marvels & miracles many and oft that our lord hath showed herbefore in this holy sacrament as it is said. to strength us and stable us in the true believe that holy church hath taught us to●▪ of/ In the which believe by reason we should be so sadly 〈◊〉 that after the sentence of the apostle paul: though there came down an angel from heaven: and taught the contrary. we should not give credence to him: but hold him as cursed/ But soothe it is: that there may no true angel teach the contrary of the believe of holy church/ And therefore he that so doth. is an angel of sathanas. and not of god/ As been all the falls Lollards: the which have neither true dread nor perfit love of our lord Jhu/ And therefore they feel not the ghostly sweetness of this heavenly meet of his precious body. ne the liking mind of his marvels showed in that blessed sacrament▪ But we that thorough grace standen in true believe as holy church hath taught us in this sovereign holiest sacrament with ghostly liking of soul/ Have we not only in mind the great marvels and mighty miracles written and preached of that holy Sacrament in diverse manners showed: as it is beforesaid/ But also consider we how that our lord Jhus of his unspeakable goodness showed to mankind he giveth himself to us every day bodily in that precious sacrament as in a conclusion. and most special mind of all his blessed life to sovereign comfort & help of our wretched life. the which is full of temptations. and overset with many enemies Wherefore it is spedful to us continually to cry after help of the sonerayne virtue of this blessed sacrament by the words that holy church singeth in the ympne of this sacrament thus/ O thou helful host that openest the door of heaven the battles of our enemies oppressen & overseten us/ wherefore give us strength of withstanding. and bring us thy help to her overcoming/ Also to withstanding of temptations. and overcoming of vices: to getting of virtues: and increase of fervent affections of our lord Jhu as for a full end of all his blessed life before written/  

¶ imprinted by wynkin the worth    

¶ Here followeth a short devout prayer to Jhu christ & his body in the sacrament of the altar: the which oweth to be said in presence of that holy sacrament at the mass with inward devotion/  
HEyle holiest body of our lord Jhesu christ that art now soothfastly contained here in this most excellent sacrament/ I knowledge the my lord god with my mouth. I love the with all my heart. and I desire the with all the Inward affection of my soul/ I beseech the sweet Jhu that thou vochesauf of thy sovereign goodness this day so benignly & graciously to visit my sick soul desiring to receive the ghostly our heelfull sacrifice & well of all grace: so that I may with gladness find medicine & heel in body & soul by virtue of thy blessed presence/ Behold not lord Jhu to my wickedness & manifold neclygences and my great unkindness but rather to thy sovereign mercy & endless goodness/ soothly thou art that holy lamb without wem of sin that this day is offered to the everlasting father of heaven for the redemption of all the world/ O thou sweetest mana angels meet▪ O thou most liking ghostly drink: bring in to my Inward mouth that honey sweet taast of thy helfull presence/ Byadie in me the fervour of thy charity/ Quench in me all manner vices/ shed in to me the plenty of virtues/ Increase in me the yefts of graces/ And give me heel of body & soul to thy pleasing/ My god I biseche the that thou wilt so graciously bow thee: and fro thy high heaven. now come down to me. that I knitted & Joined to the be made one spirit with the O the worshipful sacrament I beseech the that all mine enemies be put away fro me by the strength of thee: and all my sins foryeve: and all wyckidnes be excluded by the blessed presence of thee/ Good purpose lord give thou me/ My manners thou correct & amend. And all my works & deeds thou dispose in thy will/ My wit & understanding by the sweet Jhu be made here clear with a new light of grace/ Mine affection be inflamed with the fire of thy love: and mine hope comforted & strengthened with this blessed sacrament. so that my life here profit ever in amending to better/ And at last fro this wretched world with a blessed departing that I may come with the to life everlasting Jhu lord by virtue & grace of thy life blessed without ending: Amen. amen/ Amen.  
¶ Jhu lord thy blessed life: help & comfort our wretched life.  
AMEN/   

¶ Explicit Speclm vite xpi cum▪ ●tili●●ime tractatu breve de sacramento corporis xpi & oracōne eid●●● sacramenti Impressum westmonasterii Anno dni. M. C●●●▪ ●xxxxiiii.  
 printer's device of William Caxton