thiſis cutente ſi 16 to ſi my as deuclute ymagracuſe lykneſſed
ſtirynge ſimiple ſoules to the lont of god 2 de ſi ve of heneuſky
thiſſor as ſent gregory ſeith, theſer ſore 16 the lyngdome of heneuſky
lykneſed to ertheſly thyngeſ. 16 by tho thyngeſ ſe ben vifſble 2 p
mm may lyuſely knouſen, the ke ſtured 2 eadeſſed to lont and
de ſi ve goſtly and udeſſible thyngeſ ſe he lyuſely knouſeth not
and ſent ſohn with ſe alle tho thyngeſ ſe 17 he diſe ben noſht
Wriſen in the goſpeſt, Wſher ſore the moſſe to ſtirynge of denon
on ymagme and thyn ſe diſe Warden 2 deſe of ſyin 2 otheſe
ſe the ſynde not Wriſen, so ſe it be not aſenſt the byſleue as
ſent gregory 2 otheſe dotonuſe ſeyn ſe hohy Wriſte may be ex
ambued 2 vnderſtonden an diſe manſ 2 to diſe puiſeſed, so
ſe it be not aſenſt the byſleue 2 goode manſ, and so what ty
me 2 in what place in thiſs boke 16 Wriſen ſe thus diſe œ pns
ſynk once ſed 17 he 2 otheſe ſe ben ſpoken of, and it moſſe
not ben ſuſed 2 by hohy Wriſte 2 e grounded in exſiſſe ſeung of
hohy dotonuſe, it ſhul be taken non other Wſer ſham as a de
noute meditatión 2 it myſhte be so ſpoken 2 or done, and so ſe
a ſmochſe 2 in thiſs boke ben conteynes diſe ymagracuſond of eſ
tes ſyf, as the ymage of manne ſate 16 ſhewſed in pe myro
the which ſyf ſee the bygymuyng in to the endyng onemore
blessed 2 eutoute ſyneu paſſynge alle ſyues of alle oſe ſeyn
tes as ſee a ſingulėr progityſ may Worthely be cleped the
blessed ſyf of 17 ſin twiſt, theſer ſore as ſee a plent ſinne to
thiſs boke, it may ſkillfully be cleped the myro of pe blessed
ſyf of 17 ſin twiſt, Aſſerthiſmoze ſor to ſpelle of the pſitablſe
mater of thiſs boke, ſoſende Clerk 2 Bonaventure exſeypinge
to the Woman ſeſerde in thiſs aſpoſſene begymneuſm thiſs ma
neu ſentenea, 2 Amonge othe re vertues coluſendyng of the
hohy vugne ſentene, it 16 Wriſen ſe he bau alway the goſ
peſt of twiſt ſid in the heest, ſe may be underſonde ſe of
blessed ſyf of once ſord 17 ſin twiſt Wriſen in the eſſeuit che
theſe certeyne ſpues moſte denouſe in the which the ſette

Agrego in ome Sunne
est regim celou theſume

Chromen libri.

Sopentua mapit

Hw meditatton and hir thought myght and day with a clene
and hool herte. And whan she hadde so fully al the maner of his
lyp ond gone: of her bygan a gynn and with a libynge and olbete
tafte goostly chelbynge in þ maner the gospell of Christ: the selle
z bar it eide in the pryncte of hir dweste. In the same maner
I conseile þ þ do. ffor amonge alle goostly excercisés 7 lene
þ this 16 most necessarie most apitable and þ may dynn
gre to the heopt degree of good lyming. - þ stant specialey m par-
fite despyvinge of the world. In paticiente despyvinge adiustas
and in entreste in getying of vertues. ffor sothely þ salf the
nere fynke wherewith man may so piftely be taught. ffwst fée
to stable his herte ageyn vamtes z decaynable libynges of þ
world. Also to strengthe hym amonges wibulacion and wuiknes
and ferthwithmore to be kept two vites z to getying of vertues:
as in the blessed lyp of owe Lord Jhesu. the Christ was cide w
oute desfuite most pyte. Also if wst as say þ deely meditatton
z customable of the blessed lyp of Jhes stableth the sonle z
the herte ageyn vamtes z decaynable libynges of the worlde
This 16 openely shekkes in the blessede vrgeme vctike by fose
nempned whame she filled so fully hir herte of the lyp of Christ.
þ vamtes of the world myghte nonght entice in to hir. ffor in
all the greeke pompe of beddying wherewith so many vamtes ben
vosed whan the orgeines bleiven z songen: the selle hir herte sta
bly in god ceynge and praymge. Lord be myn herte and my
body clene z not defoyléd so þ 7 be not confounded. Also
as on to the concée. Wher of hyn martres her strengthe
ageyn suise torments. But as semit Bernard seith in that
they setten al hir herte z devotion in the passion of pe wondes
of Christ. ffor what tyme the martie stant with al the body to
vent z meithesels he 16 iopetit and glaid in al his peryne. Whi-
ve twolrest þ thanne his fonle and his herte. Sothely in the
Womnde of Jhes. ze the womeles not closed but open and
Wyde to entree ymne. and ells he fynide fole the harde yuen

Et tria vitua ex vita est.

Et tria vitua ex vita est.

Et tria vitua ex vita est.

A Die lime.

Icap. finn.

Firste 16. These shall be done thy lord God with all thyerte. With all thy soule. With all thy mynde. And with all thy myght. The second. These shall be done thy neighbores as thy self. And the thirde 16 these shall hate thy enemy. As if these were thyself. And then may no soule have any vtrue but it be done with all theerte. And of this done cometh all the pley to of grate. And after it 16 comes it abideth not in the soule but remeth it as water. But it so be that he hate his ene myne. If 16 to say vites and myne. Wherfore he is whole have grace and kepe it. It be theneth if he disposeth and see myne hiserte to be done and to hate as it 16 is done. And so whole is it so in manner as 1 side. If he be on algate at midday and wenteth forth by thee, the auctor of the temple, and there with also gett desve and will 2 affection as I toldde and myghte. I asked grace of almyghty God to kepe thy these heste. And alle other bisynges of the laube, and so stondynge by fore the auctor. I made 3 petitions to God these which he ben these. As first I asked grace of God then if these myhte fulfill these heste of Loue. If 16 to say. for to be done with all myerte. And the second I asked if these myhte be done my neyghbores after his will and his by kynge and if he wolde make me to be done alle if he londeth. And these heste if he wolde make me to hate and obtheowe alle myhte if he hate them. The these heste I asked mekennesse, patience, be ingnite, and obvetnes. And alle other vtes. by the which I myhte be evacuab and plesynge to goddes fighte. And the fyftie petition I made to God if he wolde let me see the tyme in the which he blessed may then make be known. If thenke conceytie be done goddes fone, and if he wolde kepe myn eyen if myhte see myr. any cever. If myhte heven him speke. my tunge. If myhte preise him myn hondes. If myhte seuen him. my feet if myhte gon to him.

Almnne ptepta.

Asdum.

Asun.

Arrò odin minnow.

Tus oecim marie media
note.

Arrò in peticnes
marie.
pma

A
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A
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A
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A
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A 4

Jouma ps.

Joum

Jewoum9

Joumme

fermee. and my knees with the whistck 7 myghte honoue and
worstipe goddes fone in hiv harme. In the sixte petition
I asked grace to be obeynt to the; And in the seuenthe 9 prayed
of the wiff shop of the temple. And in the Senenthe 9 prayed
god to kepe al the people in his serment. And whan the for
ride Woman, Cristes seruant haa'de herte thuse Boezes: the
ode of ageyn. A wiffete Lady, Weve se not ful of grate and
of alle Dules. And the blessed mayde Marie anfuberte, Weve
wel for certeyn y 7 helde my selfe as galtymost albiette
and wuikortfy the grace of god as thoult, And more ouer
trowepe y' daughter. F al the grace y 7 haa'de 7 haa'de With
oute tranaple. may not so zbut 1 telle the and do the to
Write y 7 haa'de no grace ziste ne Dtue of god With oure gret-
tranaple. contyniele prayer, and am desve. A p fonde devo con
And With many teres and mothe affliation apfynge. then
fynge. 2 dynge alway as 1 cowed and myghte that was ple
fynge to god, that 16 to say outtake the foly greate thynsh
the Which 7 was hafved in my moder Wombe, and fetheren
more oure Lady fende. Write y' wel in certeyn y thew cometh
no grante in to mannes fonde, but by prayer and fofly al
f petition, and afted y We haue zeue to god the thynges that
We mothen through they ben Cityt and felbe. thanne to
meth he m to the fonde Gouingynge With hym p grante and
p fye ziftes of grante. F it semeth to the fonde that she fay
deth in hiv selfp. and lefeth mynde. and thenketh not y cuere
fhe feido or di de my thyng plefynge to god. And than she
semeth in hiv olbrie ftaight more fonde and more wrighted
than she was end byfize. All this fentence 16 conteyned
in the forſe Penelations. Also ſent Jovine Writfynge of
hie lpf. fcyde in this manere. that the hlessed mayde Marie
ordewned to hiv selfp this mane of cewble in lyfynge. F fio p
morbetyde in to the terte of the day. She zaf hiv to prip
eve, and feo terte in to none she ottUPIed hiv bodily With

Vesbyngs Werk, Und eft vo none sfe Wente not fiv prayereis
til the anngel of god com and appeared to fiv. of whos frame
ofe toke mete to the godly onstenance. And fo the apfyted al-
gate better and better in the werke in the loue of god. And
so it bpeſ ſhe was founden in vesbyng: the fivste. In the
V if some of goddes laille: most cumynge. In nielenes: most
lolle. In the ſonges and the psalmes of And mostonne-
ment and ſimely. In chaste: most evacions. In clemes: most
tleno. And in alle made vutes: most pavſte. ſhe was fudde
and invariable. So ferſeth ſa the apſited aldey better a better:
od was thiser noon ſe euy or hevde hir woth. All hir ſpe
the was ſo ful of grate: ſe god was knownen by hir ſunge. ſhe
was tontymely a bisynge and dabelynge in prayere and in
the ſore of goddes laille. And algate besy aboute hir folialles
of none of hem ſhinke treſpulte or ſymme in any worde. And of
none ſhulde faluen diſſolitely. And alde ſe none of hem
ſhinke offende oſthe tſuighſ preyde or enyde or eny wrong. And
eide with ſorte payling: the bleſſed god, and ſeft pſchante by
emp gretting: or pereſying: the ſhulde be lettes ſvo the kouynge
of god. What tyne eny man grette ſip. ſhe anſkerde ageyn.
Deo
Gevits that is to ſap. thanked be god. What ſeere of hir ſprenge
pufft of what tyne holl men ben grette: the ſeyn ageyn.
Deo
Gevil as ſke side. ſhe was ſeede of the mete of ſhe toke of
the anngel ſande. And of mete of ſhe toke of the Bisſhop of
the temple of the zaf to pore men. Enſy ſap goddes anngel ſpul
With hir. And as he ſhulde his devilworthe anſter of moder. So
he ſeuende and was obey ſaunt to hir. thins mothe ſeith ſeput
Jerome of hir lyf. In ſe vethemore in hir xmi. Zere that
bſeffed anayden an areie was bessed to Joseph by the venclacion
of god. And thannie Wente ſhe ſhome ageyn in to rragaveth as
it is libuten by pceſſe in the ſtorie of hir matime. But
this mothe at this tyne ſuffiseth to hane in mynde and ni
tontemplation of the thynge of by ſellen by ſore of mannaon

["The Incarnate Christ", "Die Ame.", "thee who so bold were then like to have devotedly in my mind and\nfound vertically in thee: He that please himself fulfil of goodly please\nshall come to thee as of the incarnation of one Lord Jesus.", "The incarnation of him upon earth, his birth, his death, his birth and of the fede of the Immaculation, and of the净ening of the virgins. And then of him", "shall the plente of thyne of whom was come in the which\nthe high trinity ordained to have man kindred as was\nsupplied thus far the Church of God and the Church of the\nkingdom of the Jews and also\nthe prayer and the devotion of the blessed apostles of men.\nAfter that the blessed may come to you as was given\nhome to the holy father of men called to you from the\nkingdom of the Jews and come to you in this land. Go to one\nwhere thou art of all creatures in the earth, and say to him,\nthe blessed one hath come to you and he shall be with you\nand chosen for ever and ever, and thy forefathers shall be with\nyou and thy children shall be with thee and the faithful\nof all nations and all peoples and all nations and all peoples\nof the earth be one in me of you and thy forefathers and thy\nchildren and thy children's children and thy children's children\nand thy children's children's children and thy children's children's\nchildren be one in me and of me and thy children's children's\nchildren be one in me and of me

And zit also obliquely as he flyeth: his Lord was come by some
and there he founde al the holy tenmite comen or hiss meffuse
as forsooth shaft understonde þ this blessed Jucarnation was
the hye work of al the holy tenmite: though it be not only
the one of the one was incarnate and by com man. And now
be was there þ þeere not in ymagination of god and of
the holy tenmite supposhinge þ this three persons, the fade the
one and the hologoost ben as three ethesly men þ þe seest with
thy bodily eye the Whiche ben thy selfe substantes ech depaw
ted so other so þ noon of hem is other: ray it is not so in
this goosely substancte of the holy tenmite, the three persons
ben von substancte and von god, and zit is thev none of this
thev persons other But this mayst þ not understonde by man
nes vespit ne conceyue with thy bodily witte, and there fowt til
he there a general to itene in this masteve nolb for algate. Whet
tyme þ hevest or thenkest of the tenite or of the god hede or of
goosly creatuves, as aingels and soules the Whiche þ mayst
not be with thy bodily eye in fter þe seyne, ne felen þ thy
godly witte: fidele not to ser in þ masteve, occupie not thy
witte therwith als þ woldest understonde it by bodily re
spont. as for it Wole no ben Whiche we be in this boystouse body by
nynge here in other, and there fize Wben þ hevest eny on
thyng in bylene þ passeth thy bodily re sbon, trothe porthafth
it is soth as holy thiche tetheth, and go no fershere, and
so þ shaft bylene in this masteve of the incarnation that
the selfe one in tinte goddes one of heuen cam in to other
and toke plessh and bild of the blessed virgine masteve and
by cam verrey man, and zit was he nene septed fio the fade
or the holy goost in his god hede: but eſe was d wellynge
stille with hem oon Drey god in heuen, but now for to
go to our purpós of the incarnation by fere fynge: take he
se and haue in mynde as thouß were present in the sepue
chambre of our lady Where the holy tenite is present with

A
l
a
m
n

Ardie lime

Crie Bern

his amgel Gabriel. A lord what houe is y Whore suche gestes ben, and suche thynges be done, ffor though y the holy trumite is eny Whore by presence of his godshode, & reuthelsels, mayst thenk and onverstonde y he is these m a more opetual manne by veson of this hye work of the mernacion. Gaberell. Achan entres m to mavies. chambre y was stokn two men but not two amgels as semt Bernard seith krielynge with veilence bygrain his message in thise wordes. freyle ful of gte god is with his the blessed be y'm women. az a-bone al le Women. A marie. thame heerynge this message in thise nelsbe gretying. y the nelsie herte byfsee was asones and a bapfhesd and nought anflibede but thonghte vsat thise gret tyng myfhte be. She was not a-bapfhes az destouched by eny vioious or symful destouwbyng, ne against of his presence. For she was Wont to amgels presence and the faght of hem, but as the gofpolleth telletsh yf she was aftones in his word, y was a nelsbe gretying. ffor she was nelsie Wont byfsee to gare ten hir m, m mane, and for asmothe as in gretying she fay hir selfe comended and prepfed especially of thise gare thynges. m y she was pfiely meke the y muste neves ben a-bapfhes in y hye gretying. ffor she was comended y she was ful of grace, and that oure word was With hir, and y she was blessed a-bone alle Women. And fee asmothe as the pafite meke may not henen his pafying, with oure a-bapfhemet and shamefastnes: therfe yf she was a-bapfhes and astonyed With an honest chympastnes. And also With hir eke, fee yfghs the twolkes wel y the amgel seith pfiely, nelsithels she keefde his word, fee asmothe as they p ben pfiely meke hyn that prete y they vedbarde not hyn olbne dtues. But vather in ben hede to her olbne sefante, wshere through they molben al gare pfiite dtuonsly, hynbrynge in hem selfe a gret dtue, fiteley, and a lytel sefante: gret, and so as wys and wae, chymp fast and seefful, yf she heeld fir pees and answaid not. A there

than myghsteth y" take en samiple of yvare, ffrest to lome
solitarie prayere, and departyng fvo men, f y" molbe helw
of thyn amgeles pence, and ferthermore lere of wurdome to hewe
or y" epele, and foz to lepe pence, and lonen litel epeche, fef y
is a ful gaste and pitable dute. Tffor wyvare herte first the
amigel tylke o epele, ev fhe wolde anfible ones agen,
And thefouz it is alhomnable thyng and gret terepeft to
a maysen or dwgne to be a gret jangeler, and namely a ke
fitione, of fertheremoe after the gospell the amigel byhel
synge fhe semblant and knoßynge the cause of fhe alhom
ment and epeche, anſhwerde to fhe thought and fprak mo
ve homly the tyllynge fhr by name and pere, where y'noſht
yvare, and be y" nought abafhed of the prep fyng that
fhan gret thelth, foz ſo is the trouth, and not only y
y" art ful of grace in thy selfe, but albo y" haſt fomiden
special gatte of god and vecon to al manlynde, ffor wthyn
Loo y" ofnaſt conceyne and leve a chylke and y" ſhakt calle
his name y his that dytokeneth ſamyone, ffor he ſhal ſame
fvo dyinne and fvo kampnacon al his peple, ſtethely ſo
pen in hym. There ſeith ſent Bernard, God gṁiſte that
mye lorde y his volche puiſ to nomenſe me among his pe
ple, ſo that he ſame me ſo my ſymnes, ffor sothely y epeche y
manye ofſelven ſhem as they Weren of his peple the which
he knoweth nought ne hath not as his peple, and as y
epeche he may pay to manye y ſemen in his peple more religi
ouse and more holly than ofſtere, a his peple wboſheth me
with chappes, but sothly ſeu herte 16 ſee ſvo me, but wuſt
y" knowe wshether y" be of his peple or wuſt y" be of his
peple, ſo that once lorde y his biddeth in the gospelle in the
lasse and in the ajſetes, and also, y he biddeth by his am
ſtites, and be ſnyone to his virers y ben in holly chythe
thy ſonepnes, not only goede and wel hynnge, but alpo
chreyves and enel hynnge, and ſo levne of y his to ben

O ſevn

funnyr Fnaules

7

## Die line

note

meke m herte and buysome, and than þhale þ³ be of his blessed people. And it hewe noth ferthermore what the anigel þeke in pionsyng of this chylke Jhesus he shal be gret, not in tem- porel Cird słyne and Woldhy dignite, for þe he shal kepeke, but he shal be gret god and man grete apphete in myrables wwy thynge gret sottoune in suthsast thynge, and gret comperto in myghstily the deuel oufcomynge, and so worthily he shal be cheped the sone of althe seyest lede god, the Wist chal žene hym the sone of Dam'd his faser, for he shal take many kynke and fen den in plesst by desent of his amcteye, and he shal vegne in the houſ of Jacob, etemore, and of his kynge dome shal be non ende. This houſ of Jacob is gos- tely holy chiche in the which Jhesus shal vegne in trelle joun- ās, first oufcomynge spynnes, and the deuel hewe in erte by gace, and aftew in heneene in blisse withouten ende. There mapst þ³ sayn with ſemt Bernard se stynge in the yeung some of henen Jhesu, thuse. Come my Cird Jhesu and pinte a way alle stlaundres of dyme fco thy woldme þis my soule, so þ³ y³ molwe vegne theſe yme as the oſset to do, for we tye cometh and chalenge his woldme in me, preſtimation coucyteth to be my lorde, porzyde Wole be my queen, Leecherie pith he Wole vegne, zdetraition, endpe, waththe and glotome, ſtvyuen as chich of hem shal primarily vegne in me, and as his moche as I may ageynſtonde hem, and it my lorde Jhesu deſtowe hem in thy dtne, and take þ³ thy woldme and kynge dome in me, for I haue no trelle kynge but the my lorde, and Wynaune the anigel hafed haske tokke thuse conditions and the worthines of this bliffed chylke Jhesus to y meke mayden Marye þ was chosen to his mosev', than of the apak swſt to the anigel not dveſpynge of his Wordeſ and of his conceyuyng, nor eno wlynge nor forſalynge the prey ſinges by ſore ſuyde of his gree tynge, but willynge to be certifed more plemely of þe he Svedde most, that was of the ſhulde not lesen hir mayſenhede.

## Die lme

## Die m'

dames of the amangel the manes of his conceyning in these Wozies
Howl and in what manes of his be done steden 7 knolwe
no man plesfly, and 7 halle made adoll to kepe me thaste,
to my lorde god with outen payle, and 7 chal neide eelen with
man plesfly And than the amangel anfuberte and seyce
to hiv It of al be done by the Werchying of the holy goof
of chal lighten in to the in a singule mane, and thynget his
dine of 16 althev heyeft, y shall conceyne faininge thy may
denhode, and theye pnde of holy thyping, of chal be born of the,
shall be named goddes sane, and in confort ferthermoxe he
ve op. Leo Elizabeth thy cosyn of olve and was baveyne,
hath conceyued a chylde nowb owe mouthes passed, of his
of chal no thyping ben impossible to god. And take here good
hede and frame in mynede howl frest al the holy trinnte is pe
abidynge a f'male anfubere and assent of his blessed dough
tee marie, takynge hede and byholdynge hlyngely his fha
me fast semblid his fide de manles, and his wisp Wozes, and
ferthermore howl alle the blisse de soprives of heuen and
alle the vighe wys men dyningge in evthe, and alle the chosen
soules y weven of tyme in helle, al Adam, al(Abraham, and
ans all of thede destveden his assent in the Which hede the
panacion of al manynge, and alfo howl the amangel gan
ed Stondynge With verdence by fore his Indy enclynande
With mylde se in blamid albydeth the anfubere of his mes
page, And on of theev pnde trale hede howl marie stondeth
and fly With hede and anekenes with m givet alþy sement,
haupinge no prede ne veyn glorie for al the hye of thy lyng,
by fore payde. But the foydye ne zistes of grace of the hath
hers zehen to hiv of neide alve zehen to creature by fore.
all the arvette to the grace of god, Levine of chan by enflam,
ple of haw to be of hamesast d tuonely and mele, of ce With
oute thisr fello dines maydenhode or dignite 16 lytel lker
the, ofor as semt Bernard seith virgintie is a fine dyne

## Theven

## Herdi

Cap"n.

Cesens

42

Ante lime

But mekenesse 16 moze netessurie, iffors p mayst be pauf lby
oute the freste, but with oute p other the 16 mekenes, p may
not, in so moche p y dar harsely pay p with oute mekenesse,
the aungemite of myavie, hadde not ben a plesynge to god, iffors
but myavie hadde ben meke, the holys goost hadde not vested
upon the seith semt Bevnard. At the laste as the ende of
the gospell, semt the mylde mayden myavie, 3h3an the harsde
herte and wysely understanden the anngel's wordes by good al
visement, zaf he assent in this manere as it 16 witten in his
revelations, as the hained don with sonneyn denacion and holfynge
up bothe his honres and liffynge up his eyen to henen seyde
thise wordes. Loo here the hände mayden and the stant of my
bize, be it done to me and fulfilled after thy wordes. And so in
thise meke and londe wordes of myavie, at the ende p hapt en
sample of great mekenes as p harsdest in his silence at the by
zyming, loo she is thosen goddes moeder, and of the aungel
deped ful of gite, and she neped his self his hand mayden
And no wonder for as semt Bevnard, say mekenesse 16 ende wort
to be felanbe with the grace of god, as it this mekenes was not
lytel, iffors she seith it is not mothe to preye mekenes in a biet
tion, but it is a great otue and felven seyn mekenes in hoffynge.
Also some thame as she hadde zeuen hir infere bestent
to the wordes ferende, anon with oute ddefelesynge goddes some
entred in to the Wombe, and through hoffynge of the holys
goost, was made man in vrey flessh and blood taken of his
body, and not as otheres the fildven contyned and born by hynde
ben shapen membe after membe, and after the seulc theyd in
the body, but anon at the freste instanct he was ful aha
pen in alle membes and al hool man in body and fonde, but
nemtseles ful lite in quittte, iffors after he wexed more and more
lyndely as otheres childven done, so p at the freste he was
ful parfyte god and man, as wys and as myghty as
he is now. And whan this was done Gabriele, hainedge.

Ere the time

In the time

Don With oure lady and some after With hisvisping up to
be enuytly his Teue of his With a deuonte and lowe Bo
wynge to the eithc.Ans so vanvysfynge a way foo his
With a othift flyght - toke his Way to heuene again tel
wynge and certifvinge the holy comte of heuen his message
pulfilled.Ans that if was some meroche and than was ye ane
like love and a nelke feste and ful mothe mirth and solempnte
Afterward ome lady fulpilles and euflaikmed the
holy goost and in the done of god more brennynge thanne
she was by fore. felynge p the hafde conceyues - kueles
son and thanked god of gecte zifte mekely dyschynge hy
and deuontly fynge y he wolde sende his grace and teche
his po - y alle y were after to come and to be done about his
blessed some p the myghste fulfille hem and some hem With
oute se faute. And thus mothe touchsynge the gospelt is
the acesse of the pncenation of Jn Christ a A of the
feste of the annation of yo yng of yfelle that day.

12:50

All take good heede and vnderstand holb worthyn this
feste and this solempnte is, and hane thewfore a goost
by mothe and make a special feste in thy sole of thyn bynge
god nukkaosly for pich was neke hevde byfore. ffez this
is the solempnite of all the holly trimte. ffader and some
and holly goost by whom this foleyn deede of the mitoma
tion was wrought and fulfilled as it is prede byfore. la his
also is a special feste of oure lady semt myneie the Whith as
this say was chosen of the fader of heuen to hiss dure dough
ter. and of the some to his mylde moder. and of the holly
goost in to a special fponse this say also is a special
solempnite of alle the bleſſed epenitos of heuen. ffez this
say was by some the resteyng of hee company and so
bailiffship y felle von by dyne of luarfo - bent foneynly
this say is an hygh festa and a fpectale solempnte of al
mankynide. ffez this was mankynde foneynly was ſhopes

in þ it was ones and knittet to the god hede in crist oure depaetyng, and this day bygan the helpe and redemption of mankynde and the econsilynge to the fader of houven, ffur in to this tyme god was Wroth with mankynde for the tyme and the twespac of oure feme fadres, but for this tyme forth he may no lenger be Wroth veynge his dere fone by to me man, and therefore is this day efilfully called the plentie of tyme to man, And so this day oughte cide to be had in mynde of man and woman, for this day was man made to the liknes and ynage of god and felle in þ loyest ful plante of paradise, and for to haue lyued cide with oure selfe, And this day the firste man Adam, by the fivnyt of the twoe fœs heden, deformed in hym þ ynage of god, and lóste þ loyest ful plante and was dampned to the deth, and then endyng, but this day the sconde Adam crist, god and man deformede this ynage in his Jnernation, and after of the blessed first of his body hangynge on the tree of the twoe vexted man to kluse and lyf oure lastpyge. Also this day the firste wo man Eue thingh prizc as deitynge to the serpent the tael of helle was cause of mannes dampnation, and this day the blessed mayden Mary thingh mekenes twowynge to pe ann gel Gabriel. It was cause of mannes saluation, and so this day hath man mate of gret toye, and of gret se we, first of gret toye, for the poneyn goodnes worshipe and grace of god done to hym, and alth of gret seelle, for his gorte oyme and onkyndenes done to god agevward, and this mayst þ haue thy contemplation of this day and of this blessed fests of twistes Jnernation, and of oure ladees annu tration. And for asnothe as þ blessed gvetying of pe ann gel Gabriel wher with we honouren and greten oure lady every day is grounded in this gofpelle as þ hæft herd byfore, there fore I ohal telle the somibhat more here of as me thynketh to stiven thy denotion the more to seyng of this

Die Linie

ssetung Auc maria e c. // As 7 haue conceyued this gretys
in manne as Holy Christe hath ordemped it to be sayde: Christ
N. pues in the Whiche moien ben understande especially the Sd.
toyes of oure Lady, And in the D. toyes: D. Dues þ the hadd
in hem soleyuly abone alse ecreely treatures the Whiche ben
mekenesse. Chastate, feith, hope, and charite. In the firste
pte of this sseting þ standeth in this ebo Words hepe ma
vie: thow mayst understonde the firste loye þ the hadd in
his Annunciation of Thins GLYPH<213>ious conceyning of the Whiche
mekenes was the grounde, as þ hast hede bysee. And as pise
worres. hepe mavie. ben the firste and bygymnyng of this
sseting: so this feste was bygymnyng and grounde of all
othere, and as it was the bygymnyng of mavies loye, and
al mankynde, so is mckenes the bygymnyng and the givnde
of alle Dues, And therefore in this firste Words hepe ma
tie: as filthfully þ mayst understande the firste loye that the
hadd in his annunciation of the conceyupnge of his blessed
one Thins and Christ, especially through the Dute of mckenes

In the second part that stand in this Words ful
of grace may ben understande the second loye in mavie
hadd in Thins nativity and his toyeful beryng in the which
the hadd contantly the Dute of Christe and of cleinesse and
therefore that same was the specially ful of grace in the same clene
mayde and moien has with sitten for the love of God and his
blessed one In the very part that is in this like
thee Owe Corne is With thee: may ben understonde the
theidde loye that the hadd in his one Thins zoeionse upri
spange specially especially by the Dute of Christe feith in tre
we by hyleue for foo his deth in to his tyme he likelled al only
with his by Christe hyleue that the hadd in hym as god
we han þ alle his apostles and disciples were departed
for hym by misbylene and despyeþ þ he was god, and
therefore the feych of holy Christe the three drayes stood al only

Alue maria. Annunc.

Ihymilitas

In a plena. ruitas

In Thins teet. kinfrento.

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m hir, co þ m that tyme it myghte specially be seide to hir ou-
ve. Lede is With the. þ is to say by twelle seynth and hylene,
and after it his upvishyng moze especially by his bodily þ
sence first to hir apprynge it was fulfilled: once lede is
With the. In the forth part þ is in thise words. 4
Blessed be thou, m women œ elles a bone alle Women: may
be vnderstanden the feerthe Ioye þ the hadde in the sichte of
his one Jhyn ichtily to henen up stynge. In the Whith the
sighte the hope of the hadde in his godhede was fullyche y
stvengthed and confirmed seynge of other Women neue
siden. y whan þ part þ he toke of hir in klessed blood
bodily through myght of the godhede born up to hevene
and so happening with oute dede þ the shulde followe after
wel than myghte it be seide þ tyme and now may to hir
Blessed be þ soneelym Women. Seynge thisone Jhyn
myhtily to henen up steynge. In the fyste part pat
is in thise words Blessed be fenyte of thy combe Jhyn
may be vnderstanden the Iaste Ioye þ the hadde in the kless
sed one Jhyn. Whan he took hir up With hym to kless
and there worshipefully coroned his iueen of henen
eue lastyning, than was hir deſu of lone ful filled. Jhyn
she was endely through plement of thavite knytte to hir
Blessed one Jhyn and he to hir and so fed with þ klessed
fenyte þ she conveyted no more, for the was thee through
filled of al goodnes kless and Ioye With outen ende, and
thus ſhorth in the fyfte parte of this gretynge alme
via. molben be vnderstande the. D. Ioyes of klessed ma-
tie. With D. deues þ the hadde soneelym m hem as heue
noll smde. In the Whith gretynge after thy common vnderſon
Syng may be thus ſayde in enaſtih to nge heyle mave
pnl of grace once lede is With the klessed be þ soneelym
m Women and the fenyte of thy Wombe the one klessed be,
and zif the liste in this gretynge apetite the fyde Ioyes

10

With the Lord'suktis by forefancy. The Lord mayst say thus in thy word.
be Word of the Lord. The Lord may den me best meet of the angel.
Gabriel. In the house of contemnyng. And of grace as mo
thechuaste withoue so like as peyne thy sonne. The Lord blisse
beynge. On the Lord is as was with thee by twelle keith and
byleue at The Lord love full in thefrynge. Blisse be The Lord
Wommen by sad hopee seynge thy sonne. The Lord to heuene
myghtily in thefrynge and blisse the the fenyt of thy wome
in the lastynge. Blisse then, as fite chavite the queen of
heuene. So gloriously in the lastynge. Gere as thyd veutues
as for oure speed to thy sonne. The Lord thyselfe. Be the Lord
on oure helpe in al once ne de and so toune at oure laste en
fying. Amen. This thynketh me may be had totem
plation more conveniently after the end of the V. Ioyes
of oure Lady Seint Mary in the forfede gretfinge. An
Marie. As than was by fore written to the ankevesse as
it selfe keth here. These he lift to vede as to write this.
Dette as hym se meth best or in other better maner. If he
can do so it can be it other as the ende and the entente
be to the Worsfinge and the pleynge of oure Lord. The Lord
and his blisse mode in Mary. As thanen than the processe
of this blisse. Incarnacion of The Lord and the bygymnyng and
mynde of the Ioyes of his blisse. Modern Mary and the gion
de of CALATION of mankynde is contened in this gospeff. Wys
nus est as it is and his hait herd by fore. With the rest do
uocation and goostly desire ou ghtest him and crye cesten creature he
ven this gospeff and Worsfinge ther yme. The Lord is by come
man for oure sake and his blisse moder. The Lord to God
Worsfinge and fite of thy soule and myn this schoete tre
tace to written Amen. Holk on our Lady wente to Elza
after the processe of the Incarnation and grette him meky
The Lord by fore seide. The blisse mayke
Mary. Hainmi in mynde the wordes of the anngel touchynge

Hir cosyn Elizabeth, she prepared to visit him for to thank him God with him, and also to annunce his death, and so with him homs about him. Joseph, she went with him to the place of Lymyn, where he abouted him. She tapied not for the longe and directly away, but anon with herte she wente for the Wolde not longe he seyn in open among the folk, and so she was not senyed or charged by the conceyuyng of his fone as commonly ben ofte women, for oure forde he was not chargeant to his mode,

and of these goth alone with him oupoure, and not upon horse, but on fote. She ledeth not with him many kyn, buttes and havong, ne the grete compante of bonte maydenes, and sany fels, but sothly thev goth with him a wel better compante, and y this pouert, mekenesse and honest shame fastnesse, and the plente of alle vutes, and the beste of alle y this, one leed God with him. She hath a grete and wortynesse compa nye, but not of these vante of the Wolde. And cosyn ty me she come and entrees in to the house of Zacharie, the grete, te his Wyf Elizabeth, in this made Al heyle my dore onfer Elizabeth, and anon sheve with Elizabeth glad and joyefull, as lightnes thyngh the holy goost, voves, vop and chipp'd hir dore WORTHLY and tenderly compye for Iove and seymge this is kris sed be this among Women and blessed be the fentye of thy Bombe. And as herforre of what deserte this is by falde that the mode of my dore ynnde come to me, And so forth in the Words of the goeste, And so keysthyme y oure blessed lady evette Elizabeth. John in his mode kome be was fulfilles with the holy goost, and also his mode, and not first the mode, than the fone, but the fone fulfilles. Fillede the mode thyngh his desout in als mothe as was in hym was more fully the grace of the holy goost, and first he felte and ixe Eyned grate, for as he felte the compye

and presence of our Lady: so He fell the comping of our Lady, and there fore He Wylme forth loyed, and the ophak and prophesyede with our Lady. And so he holde now, and take Hecke Wrat and holl mothe Dtrue is in the Wordes of our Lady, in one noncynge of hem 16 zenen the holy goost, for that He was so fully vepkemst, and with hye, as through hye inues and desutes: the same holy goost also filled otheve, Therefore to the Wordes of Elizabeth Marie, answere, and seide, my soule magmفتeth one Lorde and my Srite 16 flat and veioyefsted in god my Simeon. And so forth seyinge and fulfilhinge, as tantele of sofly loy loyng, and louyng, as 16 magmflent as it 16 contened in the gospel. And Whan She hadde done they wenten to Sitten to gide, and our Lady of his Sondyne mckenesse, sette his son in the Soker plate at Elizabethes feet: But She anon vyfynge, apuffed not but toke his up, and so they saten don to gide, and thus asked our Lady of Elizabeth: the maner of his tournoynye, and She ageyn of the maner of his con vepfynge. And so they toden eythev to othev flatly, the grete goodnes of our Lorde and loueden 2 Worsfryden god of eythe Concepcion, and so in thamkynge god and goostly upvthe: they contynneken Sayes and myghstes, for our Lady Swelled there the true of three months Suyinge Elizabeth in al that She myghste mekely venuently and deuontly as a dunt forzetynge, as She was goddes modev and pionen of al the Worlde. And Lorde god what hours was that what thambke and what bedde in the whiche Sellekeden to gide and vesteden so worthyn modes with so noble sores as 16 to pay marie, and Elizabeth, as he and John and also with hem Swellvinge the Worsfryde alde men zachau vie, and Joseph. This was a blessed companye of men and Women, and of children. In this forseide presse of the wistation of our Lady, we haue enfranpide that it is leeffuut and ofte soefful deuout men and Women.

Az Die Tine

to visthe other for edification and goothly wetivation and name
in the the zonger to the olde so þ it be done ni due tyme and
other leesful menes, and also þ the ziftes of grace, molwen be
notified to otheres for edification ni tyme so þ it be not done
foe veyne loye, but only to goddes Woxshype, As zif the taken
good entente to the words of myaric and Elizabeth alle
they were m laurynge of hem selien and to Woxshypne of
god in magnifyige hym and alle his verkes, and tellynge
his gorte myd sheibed to mankynde to fwee man to the love and
Woxshype of god.

Of the 22 minute of Wynt Johyn
erthermore Whan the tyme of Elizabeth / Was come: she was lightned and bare his chylde. the
Which in token of his gort holines: one lady first. Diste hym
op fro the gevinde. and after be safely dysherte and trested as it
longes to hym, and the chylde as undervynd syงe what she
was: fette his epen asdly upon the, and Whan she wolke
take hym to his monder: he turned his hened and his face to
him. as hanynge in him al only his hlynge. and the glasly
pleyde with hym, and lonely clippede and eftrede hym. And
sheve anolbe we seen the gorte Woxthyness of this chylde foon
they was neile none otherer by fore þ hafde fo Woxthy a be
vev. After in the eyghthe day as the lake wolke the chylke
was twentied and nempnes Johyn by myracle of god as pe
gospelle telleth. and the molth and the timge of the fat
der zatharie byfze closed for undervynge. was than ope
ned and fo he apfecyd paymee. zflesse be oure forde
god of J seael. foe he hafth vistted thyngh grace and ma
de vedempitio[n] of his peple. And fo forth as it is ton
teyned in the gospelf. And fo in that hons thyfetwo no
ble and Worthy canticles that is to say, Magmaticat 2
B[indictus] were first spoken and made. And one lady ston
dyngse of tyme with yme som coztyme for the Wolke not
be feyn of hem that were comen to the actuation of þ

## Die Tinte

in tu
ca m

chylke John: Listeneth beply and herte entently that tun
ticke Bünditns In the whith was made mynde of hir blessed
bone Jhins and aft she kepte in hir herte as she þ was most
wys and ful of grate, and at the laste Chyran al this was
bone: of she toke hir loue at Elizabeth and Zathane and bleſſ
ſee the chylke John and so wente home Agdyn to hir oſyne
Hons in Crazavethy. Noth. here hyſtenkt we and hauue
in mynde the givte ponceut of hir in this goynge Agdyn to
hiv oſyne Hons, ffor there she ſhal fynde neytheo breed
ne hyn ne oſhere necessaries, and there with the hadd ney
theu possessions ne moncye, and Chyran the hadd alle theu
thiv monithes welled with hem þ weven plentebouse and
hauynge: noth ſhe turneth Agdyn on to hir oſyne ponceut
and have Hons. Where ſhe by houeth to geten hir lyſe de
hre oſyne Honces and bosily trauayle, and hir of mothe
oughte we to hane compassion, and be stued to the loue of
vations ponceut by enſample of hir blessed mote the eile be
Almeð. Theu Joseph thonghte to bene pue ly on the ſent
that tyme þ oure lady and Joseph Hr Agdine in d. 3. 4. 5.
ponce wbelleden to givre, and hir bleſſed bone Jhins

Say by say enkrossed bodily in his modes Bombe, atte laste
Joseph seynge hir givete with thylde and hysoldynge lyw
not ones, but ofte ſithes: Was wonder ſory and greeth
ſtones bled, made hir heny there and turned akey hys eyen
ofte ſithe ſto hir. And as in a pleyite thonghte whut he
myſhte best done, ffor on þ oc ſide he ſall hir hyf so hóly
and no token of oyme in hir neytheo in contemnance
neytheo in Wozre in ſpeche nœ m bode nee. Æſe: that he
hure ſte not opely atuſen hir of aboutre, and on þ ope
ſde he knewe not houſ þ he myſhte concerne: but by
man, wherfore he thoughte that he wolde prieſh leide
hir. Sothly it may weſe ſide of hyn þ is written
in the goſpeſt to his preſſyngc. þ is, that he was a

her to pamp'marie

Arbon

20. g. zedotuos.

Izio de toulnoë pita

onfimenda.

Izio hynht mavie

Izio de patia

Die lme

vighoſis man þoſolbect Wel thise deede of guet dteue, ſſoethen comonly adoutrye of the Woman is to the man occasion of moſt ofſame, moſt ſoſke, and as in manne of a goodnesſe: neutſeles ſhe ortuonly tempere hym ſelp, and Wolde not accusen hir nor venge hym ſelp, ſut paciently, ouſſrynge þe ſempyngc Wronge, and ouſtompnye hym ſelf, pite: thonghſte that he Wolde pulyely leuen hir, this is an open enſample of vrepceef of iallouſe men that ben po ſuſpecions þat the keſte contemante or pulyely vopeth of her Wbodes with other men: han hem ouſperte of adoutrye Also zif we take hewe good entente we may ſeen bothe in Joseph and also in mavie, a ſtructions sortine holl þe ofuſden paciently ouſſe t'ulation, and holl þe god ouſſeth his chosen ſoules to ben diſeſed and tempted for her keſte, to hew mede, pſor Wite we Wol þe alpo ourdady was not hawse with oute grete diſeſe and t'ulation What tyme þe puyle hir houſbonde so diſtouribled, and neutſeles ſhe ouſſed and heeſd hir pees meely and kepe þue þe grete zife of god, theeſe vather to ben houſen as Willeſed vicious and vuiuethy: than the Wolde make open þe grete oſament of god, and to apelde and telle thynges þe myrthſte ſeme to hir preyſinge boof, or iactaunce, that hewe with the preyde god þe Wol de ſende vemedie in this raas, and þe Wolde as it were his Wille, puitte a Wap pro hir and ſvo hir houſbonde this t'ulation and this diſeſe, and po oure dde, þe ouſſeth and ordeyneth alle thynges for the keſte, to tonſorte of bothe ſente his amgel the Wif ſuch asperede to Joseph in his ſlepe, and ſeide þe pulyde not vede to taken to hynuamavie his apoyſe, that tenſuly and glaſhly diſbelle with hir ſſor that þe hafde concepned was not by man, but by thee Woeſhynge of this holy gooſt, and after t'ulation and guet ioye and tonſort, in the ſame manne it pulyde fal le with vs zif we conſide wel kepe paciencem tyme of

as upte

adjuvite. ffor oure londe got after tempeft sent softe and mery
Weder. and it is no doute þ he suffeth no temptacon fallen
to his chosen. but for her proude. J D hame after this venie
lition Joseph akes oure lasy of this wonderful conceyving
and she safely tolde hym the order and the male thes of. And so
Joseph wellene and stood joyfully with his blessed wyf and
opense mavie. and With chaste and twelle londe so fervently
louede him. Æ it may not be tolde. and bestly in all thymge tolde
heede to her. and oure lady ageynbawed tristly wellene With
hym. and so in her bothe pointe they lyuen to gride the guete
gooftly myrthe. J heve With all oure lorde Jhns as rechuse and
poken in his mores Wombe the apate of 9x. months in ma
ne of other childeven paciently and beneignely suffeth and
abyeth the due tyme of his birth. Londe god holl moche oghe
te We to hame compassion þ he wolde for oure sake encheve
to so þ homowe mekenes, myche ought We to destre and loue
þ dute of mekenes. And zip We wolde hane bestly in mynde
holl þ heye londe of so guete maicete so moche solbed hym self: sful
We We neve ben lefted up to veyne glorie. prieud and vepitacion
of oure self. ffor of this one benefit of longe exsultion for oure
sake We moove nene worthily done satisfation of vecompenſation
to hym. But meathesles knowe We this twelvely in herte 2
Vorth al oure affection deuorthly thynke We hym expeneth We
þ den religion þ he wolde take vs two other and graon
ſely repartes vs two the World. so þ m this though it litle
be domli that We zolde hym. Æ 16 to my that We stonde pse
nantiely rectuse in his ſeeuie. ffor sothely this is al only his
benefite of grace. and not oure ſeſerte. and þ a gret benefit
ce and Wocesli pefuſt in that. Æ We ben not rectuse to veyne
but to grete ſiernesse. ffor We ben ſette as in am high and
ſonge tewe of religion. vn to the Wath this venymonſe av
Wes of this Wilkes Wozde and ſi ſtonblynge tempestes of
þ litter see. moove not atteyne or ucyghen but in oure

adjuvite

## Die line

sollne de fautey and soly But forse a sinnoche as bodily endo
fying is dytel worth or nought with oute goostly enclosfing
in ponle: thier fore þ þ art enclosed bodily in celle or in cay
fere zif þ wif ben with otuonely enclosed in ponle:ffurſt
þ must with hym anentſtijen thy ſelf in thyn sowne vepu
tacion and by come a chylde through þfte meſtenes, alſo þ
must kepe and lone ſtlence not apelynge but in tyme of ne
de or diſſaction. And ferthermore or þ be born, þ is to say
or þ ofſelle thy ſelf outſtard by Worde or by apition of-pa
ſection. þ must abyde the tyme of ay. moſthes. that is
while þ art not apſitely gronſed in diues and in knoſſynge
of goddes laſſe for the nombre of the ten edn anněmentes to
keneth the apſection of the laſſe. and thier fore that þ is laſſ:
to keneth the apſection, Wheſore as the chylde þ 16 born by ſoſe
his hynde tyme is vnable to thynye. so who ſo world ofſelle
hym outſtard by Worde or by deſe holz and þſte or the ty
me þ he be apſitely gronſen and ſhapen in diues with ſyne
ſoeth. he is vnable to stande as a man in tyme of teniptacion
by goostly ſtengthe and to apſyte of oſthe and of hym self,
Wheſore closſynge and with drallſynge to oure poffer al
oure mynde for vanity and listes of the world: besowe
vs to conforme vs in ſennes of herte to oure lord ſhn pat
for oure ſake Wolke be so closed in the Wombe of pe hlyſede
moder marie. Also to steven vs to compaſſion and to
onſſe With ſhn. penance and diſe in this Wolke: We
ſhuffe confide and haue in mynde þ he was in tontynucle
aſſiution ſoo the purſte tyme of his concepcon to the laſte
tyme of his deſt. apically and apcapally ſo þ he knew his
faſde of houen wſom he loued conſently so wновoſſuped
of dynful men and forſake for maſſimeſter in an ſbylne
and of þ geete compaſſion þ he badde to the ponſes made
to his ſymage so we verſedly and for the moste part ſap
nede: this was to hym more apyne than his bodily paſſion

["and deth, ff. 125-130, to putte away in some place and destroy them. In the second line, the word *in deo* means *in the place where the body of the dead is found*. In the third line, the word *comprobato* means *proved to be真实*. In the fourth line, the word *comprobar* means *to prove真实*. In the fifth line, the word *comprobar* means *to prove真实*. In the sixth line, the word *comprobar* means *to prove真实*. In the seventh line, the word *comprobar* means *to prove真实*. In the eighth line, the word *comprobar* means *to prove真实*. In the ninth line, the word *comprobar* means *to prove真实*. In the tenth line, the word *comprobar* means *to prove真实*. In the eleventh line, the word *comprobar* means *to prove真实*. In the twelfth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove真实*. In the fifteenth line, the word *comprobar* means *to prove真实*. In the sixteenth line, the word *comprobar* means *to prove真实*. In the seventeenth line, the word *comprobar* means *to prove真实*. In the eighteenth line, the word *comprobar* means *to prove真实*. In the nineteenth line, the word *comprobar* means *to prove真实*. In the twentieth line, the word *comprobar* means *to prove真实*. In the twenty-first line, the word *comprobar* means *to prove真实*. In the twenty-second line, the word *comprobar* means *to prove真实*. In the twenty-third line, the word *comprobar* means *to prove真实*. In the twenty-fourth line, the word *comprobar* means *to prove真实*. In the twenty-fifth line, the word *comprobar* means *to prove真实*. In the twenty-sixth line, the word *comprobar* means *to prove真实*. In the twenty-seventh line, the word *comprobar* means *to prove真实*. In the twenty-eighth line, the word *comprobar* means *to prove真实*. In the twenty-ninth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirtieth line, the word *comprobar* means *to prove真实*. In the thirteenth line, the word *comprobar* means *to prove真实*. In the fourteenth line, the word *comprobar* means *to prove

[" knowledge of the regions of the plane of the dead and of hell and the world to the Empyrean, and there fore he is called the King of the Underworld. He is the father of the god of the Underworld, and the father of the god of the Hymen. He is the father of the god of the Fates, and the father of the god of the Muses. He is the father of the god of the Eumenides, and the father of the god of the Erinyes. He is the father of the god of the Gargoyles, and the father of the god of the Furies. He is the father of the god of the Furies, and the

myſht goddes ſone of Hemen as he was contemnued in his
mocu v Nombe by the hoſy gooſt with onſe ſeed of man. po
goynge out of that Nombe with oute tnaile or ſoſke po
ſemely was upon lyſh at his mode ſete. And anon the
ſeuothly enclynynge with ſondaye, toke Hym in his
armes and obſtely chippynge and chifſynge: leyde Hym
in his Barne and with a ſulle pappe as he was taught
of the hoſy gooſt with Hym al a boute with his obſete myl
ke. and so vappede Hym in the confches of his heued and
leyde Hym in the tracche. And anon the oye and pe asſe
ſenelynge ſon: Ryden Hes molkthes on the tracthe bythyn
ge at her noſes upon the chylde as they lieken by vepen
ſm p colde tymc the chylde po ſymply hylled: haddo nedo
to ben Hette in p maneve, and thym his mode enclynge
ſon: worſhipped and ſoned god mikavely thonkynge and ſey
inge in this mane. Loode god hoſy father of Hemen ſthon
ke the with al my myaſht p hait ſenen me thy deere ſone.
ſ Honoue the almyghe god. goddes ſone and myn Joseph
nſo Hononoynge and worſhuppynge the chylde god and man:
toke the ſaſel of the asſe made theſe of a cuffthyne onne la
by to ſitte upon and a ſuppoyle to lene to, And so ſat pe
lindy of al the worſe in a ſymple away he ſide pe tracthe
ſhanynge his myſke mode and his ſonely eyen with ſhy in
ſvande aſſetion upon his obſete derwothe chylde. But
m this ſone and ſymple worſdely away he ſat gooſtly vy
theſe and miſvand conſort and ioye ſhe haddo: may no
tinge telle. W heere ſoſe zif we viſole ſe len the treſke ioye
and conſoſte of ſhin: the minſte with Hym and his
modev lone poſite mekenes and doſely penance as he
zaf os enſymple of alſe thise here in his biethſe and purſ
tomynge in to this worſke, ſſoſ of the ſuſte p is poſite
poſit. Hervand m a anon of the natuie of onſe lade
tellynge holl he was doen to conſoſt of mankynde.

de p. mp
zbern. cmoč to demn.

feth in this man Goddes fone confoeteth his people, wath
tholl knowe his people. Y is of whom confeth you and in the
palliter and feth. Loede to the is by left the poxe people, and
he hym selfe feth in the gospelle. Wo to zons vrythe men that
haue zoure confect here, ffeor holl fhulde he conforte hem y
frauen hewe hev obwe conforte, wherfore cristes innocentc
chylfs hode confoeteth not angelers and ekeke peekers. Eses
weepeing and teves, confoeteth not dispolite lawghers, fy's
fymple clothying, confoeteth not hem, gen impozise to
thyngc, and his stable and tracthe, conforte not hem, f lo
uen fuvre fetes and worldes worships, and also pe aimgels
m cristes natnite appevinge to the wakynge of seephevdes,
conforten none othcre but the poke tynplures, and to hem
tellen they theoye of newe lyght, and not to the vryche
men, haue fiev confort fere. Also as to the sevende we
mollben seen at this dieth, bothe in twit and in his modewft
te mekenes, ff or they were not onflecks of the stable, nor
of the bestes, nor of fhey, and such other abieite fymplenes.
But this vtue of mekenes bothe oure loede and once lady
kepten afthyn in alle fiev seades, and wменden it ponely to
vs. Wsrev fore be aboute with al oure myght to geten this
vtue knowynge, y with ouren it is no fumation, ffeor they
is no werk or sede of vs, y may plese god with pryde. All
so as to the sevende we molben seen in hem bothe, and name
by in the chylde not a lytel bodily penance of the which fent
Bernard feth thus. Goddes fone whan he wolde be born that
hadde in his obwe fve wille to thefen with tyme he wolde
take thew to. The chces y tymie y was moſt noyons d' havinge
as the tole Wynter, namely to a zong chylde, and a poke
Womas fone y starvely hadde clothes to wappe hym ynne
and a watthe as for a wadel to lay hym ynne, and zit yongh
they was po morthe nede. I fynde no mynde of purvures or
pilches, and fitthen cosſt y is not begyed chces y is moſt

## Die lime

havde to the flessh: sothely þ is best, most apitable and vaper to be chosen, and who so teitheth or giddeth other: he is a fails seteyneu to be fledde and forsaken, al this seith semt þev nard, and thuse mothe of thise vutes at this tyne. Go we nolb fethfermore to fpeke of the liffesd forfide sati erte of trist, as that tymc þ oure lorde was so borne: the grete company of anngeles þ there were honoynge konynge, and worfsfippynge hervorde god. Wenten anon to ye chiep herdes þ weren there bestde abonte a myle foo. Betflem. tellynge hem þ burthe of hervaneon, and also the place thew of, by oon of hem upperynge With gret lyght paint two Gabrieel þ was pretrale messager of this werk. And thew With al this multitude of anngeles token up þ neither loyefil songe seyinge as the gospelle telleth in thisc lorde s Jope. With oënten ende be abone in althoer seyest henten to god, and m evese pees to alle men that ben of good wille and so with þ loyefil songe, mothe mith they wenten up m to henen tellynge herv othere felins as thisc neither loyefil tellynges of hervordes bliffes durthe, wher of al þ court of heneue loyeful and glasde more than tinge may telle or herv te thende makynge a solempne feste and senouthly thonkynge the fader al mysfity god a be molbe senouthly thende and y magyne: comen alle after by ordre to seen, y lonely face of goddes sone hervorde with grete venence worfshypinge hym and his blessed moeder, hene to a cœrdynge wpeleth the apostle semt ponke m his epistle as hebros þ seynge that whan the fader of henen dwongfte his firste geten sone m to this sylke, he bad þ alle the anngeles of god shulde worf shape hym.

Also the fewemen after the anngeles were passed foo hene-
tomen and worfshpede the chylde tellynge openely what
they herden of the anngeles, and his dere moeder as she
þ was sonuerely wys and witty, to be good hede of al þ
was done, and kefte pincely m hir herte alle the wordes þ

drip m. d

En oーレ

118 heu þ

## Die tme

Where spoken of her blisse some? Thus moche and in this
Wisp & maie we moliche haine in contemplacion touchynge
the process of the blisse matinte of oure lorde Christ and
fertseemore touchynge the solempnite and the WORTHINES
of this feste and this high day Weschult haue in mynde
the this day is born the lyne of blisse and the fone of almygh-
ty god for of alle lorde and maker and goun of all the
Worlde. Whos name is depeed specially pence of pees. for
by hym was made your electe and endeltes pees thy is tolde by
fore in the carnavation. Wherfore this day anngels fonge
your joyeful fong. Gloa in excelste as it is fore by fore. 4
This day as holy chaste syngeth in the office of the
mass after the office of your chylke is born to
our thy is lyke to our in thy mathyfede. and a fone is zeuen to
our thy euen to the faker of henen in his godfede. Also this
say the some of righte fenesse thy was first under cloude.
fpzong openely his demes of unity and the light of his gte
in al the worlde. and this say was feyn thy blisse alle fighte
thy nene eu was feyn in erthe. that it 16 to pay god almyghty
m mannes lyknes. This say also by fel the tcho gorte Wron-
des thy passen al kynde and al mannes witte the Whtthe
moollen al only ben conceued thwugh twelle hyleue. thy is to
pay that god is born and a mayde with our oute fonde or ble
mptfying of thy mayzensede hath born a chylke. hisferfo
re this day hadde fhe thy seconde foneyn ioye in fekynge done
in dede thy zaf faith to spoken by fore of the anngel in thy
conceuyng. And to al mankynde this is a say of great ioye
and a electe feste both of god almyghty and of his blisse
modev chavie as it was feide by fore in the feste of the In
carnacov for alle the ficles thy there were feide bygyn and
here moze pleynly fulfile. ioyne thy to this. and thanne it
wold felle pleynly. In tokne also and in Wartnessfinge
of this wonderful biwfse agyn kynde at home thy day ont

Die Time

the apostol tetheth in thise Wordes whan he seith that he hynge mete a dymke et clothynge. We chynne holde vs payed this is also goostly acward slon neetheth to ben in alle onwe keed ly wittes. as in seynge. hervynge touchynge and othete. that is to say. that we in alle thise eschelle slipflute and kopen stacecte. and namely m spekyng. forr the chome apace the wouten fenyte. is a great once and slipflesynge to god and good man and tokene of an ontable and dissolute herte. as ageynkande onlence is a great onte. and for greece cause of goodnesse cedeynes in religion of the wistch onte swisse clerkes chelken. put telle thist pass ouer at this tyme. and thisis endeth this chaptive.

Of y Epistyle this the open chelvynge of oure lede is first touchynge this plempne say. This is a "Gruy" and Worthy feste. We thist vindstande this ther is no feste this hath so moche sunse onme in holy churche longynge ther to as this feste hath not fee it is more Worthy pum chome but for many greece thynges by selling and were done in this say that especially touchynge the state of holy churche. As first we see stondynge this holy churche here in ourthe stant in telle maue of people. this is of hem this comen of the jelles put hassen mypes lathe and were twangedes. that other is of the vemenant that were not exangedes. And weven y cheped gentiles. This say this to say the xii day so the natintee aconntynge if self day. the blessed childe this chelven chelbed thisyn al god and man especially to the kynge this weven of the gentiles. and in her psone holy churche nowll cwestened this is pucially nowll gendred of the nimitude of gentiles. Was this day receyned and acceptes of god to trewle by pelle. forr the day of his natintee he appared and chelbed thisyn especially to the jelles in the psone of the hearemen. The wist the jelles fee pe more paut receynen not gosdes Word and by pelle. But this day he chelbed thisyn to the gentiles of whsom we comen this ben nowll this chosen churche. Wher foonc this feste is principally

Die Lme

and p[er]p[er]ly the feste of holie churche of twelke ansten men, the
concion thynge, þ was done this day touchynge holie churche
is þ þe was this day goosthy wedded to Christe, twelke h[ym]e
to hym by the bapteme, þ he tooke this day xxvii z[ene] after a f[air] couple
to, f[or]e in the bapteme ben soules wedded to Christ, and the con-
gregation of c[risten] soules is t[he]ped holie churche þ dy bap[ta]tis[ne]
is wasshen and made cleue of the f[ist]e of gy[ne] and clo-
thyed newe m[ondes] // The ch[rist]e thynge is þ that f[air]me
say a twelf[imonth]e, þ is to say a z[ene] after the bap[ta]tis[ne] of
Christ. He w[or]oughte þ f[ir]st miracie at the b[rid]ale turnynge
Water in to W[yn]. By the w[is]ch is underf[ou]nden also the
goostly b[rid]ale of holie churche. // The f[ee]rthe thynge that
by fel in that day, is as Gode. S[eth] þ in that f[air]me say a
z[ene] after, onlie Gode, þ h[is] w[or]oughte, þ g[ve]t miracie fe
Synge the g[ve]te multitud[e] of pe[ple] with a f[el]be l[ou]es and
a f[el]be f[ist]hes, but the f[ir]ste three ben vешer[ed] this day.
holie churche and not the f[ee]rthe. Lo[o] þ h[ou]l[dy] shape full
this[er] day is the w[is]ch oure Gode thees specifly to W[er]
the[er] y[ne] so many g[ve]te and w[onder] fil thynge[s]. U[the]
foze holie churche con f[or]d y[ng]e so many g[ve]te benefits done
to h[is] this[er] day of h[is] goostly f[ra]p[er] þ h[is] tr[ist]. By wy[on] of
one Epudenesse maketh g[ve]t my[ve]the and sol emp[ite] in this
day. But for a[mo]che as p[ri]ncipally and moſt specially the p[le]
lemp[ite] of this[er] day f[ra]nt in the mynde of the f[ir]ste that is
t[he] wor[sh]p[ynge] of the lynges and the[er] off[rynges] to þ h[is]
t[he]r[es] fore w[er]ke the f[er]thermose of the contemp[la]con f[ir]ve of
lenyng[e] the v[em]enant at this tyne. And so y[ imagine ] we and
f[er]ste oure impuide and oure thought, as we were p[le]ut in þ
plat[e] the[er] this[er] was done at þ [e]thi[le]m h[ol]dy l[en]yng[e] h[ou]l[dy]
this[er] the[er] lynges comen with g[ve]te multitud[e] and a v[oe]
ſhy[pe]ſuſſe company of l[ord]es and othe[re] ſe[mi]tues, and so
dy toke one of the ſter[ve] f[ir]st led[yng[e] and after ve[ſtyng[e]
up on that plat[e] þ the ch[rist]e, þ h[is] was y[ne]. there they

dy g[ve]ſte don of
the h[ou]l[dy] and
s[at]s been
p[er]ſuyng of pe-
ple, and they
en the ch[rist]e t
nomme h[ym] a
so h[ou]l[dy] g[ee]t
duch a lytel c
a moſter in pe-
myne, and v
so h[ou]l[dy] g[ee]
they dy[le]u[n]e
s[at]es of o
the h[ol]dy g[ym]n
the f[er]thermose
of the lynges af
[the] f[ir]ste moſt
in what man
they ſeleve
so to take h[em]
and hylke
the e[ve]de deuſes
m[elle] ſluppo-
and ſpraken m
l[ady] and allo
to the man.
dently and
q[ui]eſtions.
a
m[ak]e of h[er]
and the e[ve]
to ſee a p[er]ſyng
to moſte, or

Lyghste son of the Scomedes þ theyr viden upon by fore þym
plc hous and mane of a stable, in the which oure leode þyns
was born. And than oure lady lyrynge grete noyse, and
stering of people: anon toke hir a fonde childe in to hir bar
me, and they comynge in to that hous, as one as they stay
en the childe, the kueled son and currently and deuontly chy
nouwede hym as lynge, and worstersped hyn as god. Lorde
god holde grete and fadde as her feth and bylde, that
ucht a lytel childe so simply clothes founden with so pome
a moder in so abieute a place with oute compame, oute
meyne, and with oute al worldly away, fulde he verrey
god and lynge and lorde of al the wosde, and nathelos
they byluede sothfastly, both he kbo this was a grete
goodnes of oure lorde ordeynynge, fiche foledevers, and
fiche bygymnes of oure bylue, and so it byhousede to be
a fferthermore touchynge the dtesse we may then ke hol
the lynges after the firste honouyng of the childe, spaken
with his moder currently askynge of the conditions of hyn
in what mane he was conceyed and born, and so of other
þ they desweden to knolke, and oure lady myselfly anfiferyn
go, to lode hem of aft as it medes, and they zeuen ful treden
te and bylue to aft þ the seide, and for asnothe as they
were clerkes and men of grete wurdome, ther fore men
mollie oppose þ they to weden the language of the weive
and spaken in þ tinge þ was the moder tunge of oure
lady and alle jelles. Holb take we here good entente
to the mane of askyng in both the parties, first holb ve
 currently and holb curteisely they speke and asken her
questions. And on þ other side holb oure lady with a
mane of honeste ohamefastnes hald ynge von hir eyen
tolbaw the other opeketh and anfifereth fastly and thorthy
to her askynges, for þe hath no lybynge to speak
to mothe, or elles to ben seen. Penthelés oure leode zaf

If the strength and special comfort to beke more homely to hem
by cause y they represent holy Christ, y was than to come of
the gentiles as it is lepde by fore. The holde also the childe
hath he bekeeth not but print with a manne of sande somblant
and glas there and as he understood him louely lykynge upon
hem, and they hane given lykynge in the fighte of hym not-
only goosthy in loule of his godhede as allmyned and taught
of hym, but also in his bodily fighte With ourte forth, for as
Dams Witenesse he was fawne and lonely in body by fore
alle mennes pones and so whan they were goethy comforted
by hym, they maden her offynge to hym in manne as we
may uppose. As they opened her to fixe with her tree sonne
and epresynge a tapyte or a cloth by fore the chylkes feet
oure fore. If they leyden there upon and offeden eithone
of hem golde, enceice and inre, and that in gett intite
namely of the golde, ffoe elles as for a hytel offynge it hafte
not needes hem fio to hane opened her tree sonne to fees as the
gospelt seith, print her allmeners as her tresozers myghe
lyghthy hane had it in hande and taken it hem, print fee the
ziftes and the intittes were gave by veson as it is fayde,
and whan they hende thyns offees and lepde hev ziftes by
fore hym, than venently and deuotely fallynge don,
they kiffeden his feet and than diamitee the childe ful of
widame for to confute hem more and strengtheth hem in
his loue, zaf hem his hinde to lisse, and aftew bleffed hem
thev with, and so they venently enchymnge and also takyn
ge her leue at his modev and Joseph with gett love and
goosthy meethe as the gospelt seith, turneden ageyn into
her owne emitee by a notfjer way. What if this childe
ziftes offees of this kynge by tokenen goosthy, and ma-
ny othere thynge, y the gospelt more on teffeth as it
is expowned by holy doittoc. Is sufficiently and fully wou-
ten in many othere places, as heere fore we paffen ouer

["al that fere\nal that fere\n

AEN

greete and many þ is to say to lynges and cordes and hev
meyne many and felle, and also þ is more to wonden in such
a case and þyme in the whistch by efton at was mothe to døde.
is to say, leſt the comping ſvo hev, and ſyndynge ſym that they
ſoughten lyng of ſelbes, and Whom they troſſeden almyſky
god, liggynge in ſo ſymple aray, and ſo greeſe abſection by þ ſym
ple ſighte on oppoſynge hem de ſeyned, and ſoldynge hem ſelf as
ſoles, ſhylken gon away with oute devotion and hylene, but
not foethy the mapſter of mekenes and lone of ſympleneſſe,
leſte not to fulfilſſe the ſfection theſe of ſenynge to us eſſu
ple, þ we ſhylken not goe ſoo the arounde of twelke mekeneſſe
by colour of emp odineſhie pſtde or good Gitt þ We ſhylken ſer
ne to Wille ſor to appearen and be ſepu ſymple and abiente in þ
ſighte of oſthwe, that that dute of pſtde mekenes he ginte vs
thynſh his gte, þ ſo Wolde meke hym ſor oure ſule oure blſes
ſed, forde the Amen, De moſa diſe apnd pſepe continue
two in p[ro]capitulo ex [cepta] medita[cióne] et mistæro
ſno z odificiudicem p[er]ueni ſim[en] et ſi]b[us] poterit ſe p[er]ſat[ur] medita[ti]n[em] of ye purifiacion of oure lade ſent mawie.

ſteer the lynges h[ad]de p[of]med her ofſtynges and We
ven gone home a g[ra]ein in to hev ouſyne omittee as it
is ſelde, zit ſtode þ worthy lade of al the Wolke m þ ſymple
herbergſ with h[ir] h[il]eſſed ſone ſhi[ut] and h[ir] h[ou]ſbonde pat
h[oly] man Joseph, at the cracche p[aci]ently abidynge on to
the, c[or]day ordeemed by the laffe to h[ir] purifiacion as the We
ve a noſther ſloman of the peple deſſoſed thynſh chyne e
as the thilde thyns were a p[ri]ne man and not god n[ed]y to
kepe the obſervance of the laffe, but why h[ap]e we þ they
diden thyns. Noſtherly ſee enſinniple to vs ſhewynge pe we
the way of obedienc[e], and ſee they Wolde none ſingnleve
p[ro]g[rat]iſt, they kepten the comon laffe as oſthwe, but
thyns ſone not many þ lyuen in common conſeguicn[ion], the
Whitche deſven to h[ane] e[pi]catale p[ro]g[rat]iſt, and theſe by

Wolde he p[of]den

## Izdie dme

Wole be yseen moze worshipeful than otheve and singulee aldo nen otheve, but this onfecteth not twelle mekenes. When they the fourty day was comen of the purification after þe laube, than wente oure lady out With his Sone Jhesu, and Joseph and toke the weye two þeth hem in to Jersalen that is aboute a.d. or by. myle: there to presente the childe and offre hym to god in the temple after þe it is written in the laube of god. And soth at us here go With hem by deuoute contemplation, and helpe we to bere þe blissede brethesen the childe Jhesu, in oure soule by deuocation, and take we mis and ly good entente to alle þen here seide and done for they ben ful deuoute. In this mane than they beynge and bryngynge this childe Jhesu, in to and thee londe of the temple in to the temple of god, at the ente of thev op. they boughten two turtures, or elles til soflue breides to offre for hym as the mane was for ponde folke, and thev fore the gospel apoketh not of a lambe that was the comon offpyng of viche men in token þe they were With the ponste folke, and here With þe vrightysman Simeon, las in fpyrite by the holy goost cam in to the temple to see þe hadde longe tyme sefvesd cost goddes Sone after by the ste and answere of the holy goost, and a non as he cam and hadde the faghte of hym in knowbrynge hym by the fpyrite of apheie. he knewed son and deuoutly honouree and wor shipped hym as he was in his moder armies born, and the childe bleffede hym, and lokynge upon his moder towed to the arde hym in token. When he wolde gon to hym, and so the mo sev understondynge the childees wisse and thev of wondrynge, toke hym to Symeon, and he With goete love and vene vence chypynge hym in his armies, woos up bleffynge god and seynge with glad fpyrite. Allerde 7 thanke the for noll þe letest-pnaut after thy worde in peces, for thy lyf, þe hane fast With myn eyen thy bleffede Sone, onve an come a c, and aftewr and he apheied of his passion and of the

## Contemplacion

sodebe ther of þ' sfiulke as a olberde peven and woude the moder
herte. [A]ske with als þ' worthy Wytselke Amie the peophte
tesse cæm to hem in to the temple, and worshyrnge the chylde:
the asphetied als of hyn and opak of Redemption þ' was
to come by hyn to mankynde, and the moder Wondrynge of
alle thise Wordes: kepte hem by good entente pleych in hie her
te, and than the chylde the stvethrynge his armes to wande
his moder. Was bytaken to hie ageyn, and afterkare they
zeden in manne of precession toikraise the after With the chylde
the Wsrich precession is represented this day in al holy chistche
With lygyst born to goddes Worshipe. And than they wenten
in this maner, first tho to Woestepeful olde men Joseph
and Symeon goon byfze topfully halcynge cytche othwyl by
the Hondes and With geete michthe Syngynge and seyinge.
Lorde god We haue receyned this day thy gretke mery und
des of thy temple, and thev fore after thy gretke name go
be thy Louynge and thy Worshipe in to the sevethest ende of al
the Worke, after hem folweth the blisst moder and may we ma
vie Devyinge the lyng of h euen his and With hie on that-
one fide goth the Worshipeful Wytselke Amie. With great ve
rence and unspeakable ioye Louynge and prepe Synge god, this
is a solempne and Worshipeful precession of so fewe p[er]sone.
but geete thynges bytokemynge and vepentynge, f[or] these
ben of alle states of mankynde some, þ' is to say of men and
Women olde and zonge, madenes and Wytselke. After these
more What than they were comen to the autev of the temple: the
moder With venence Eulynge von offeth hie leve sone to pe
fader god of h euen, seyinge in this maner: 'D'icheth now flych
est fader zonve othne leve sone Wisom I offre hewe to zons
after the biddying of zonve lauue. f[or] he is the furste borne
of his moder, but gole fader, þ' byfethe zon þ' ze zene
hyn to me ageyn, and thame the visynge up: lefte hyn
upon the autev, and lorde god What offving is this

Sothely thev was neue seyn puch a nothee feo the bygymnynge of the world ne shal neue after ni to the endynge. I knowe that we have good hede holde the childe. This is fute upon pante as it were a nothee childe of the common peple, and wit that lonely face and fadde chive he doeth and dysholdeth upon his sake modev and otheve. We were pient, patently and melely a dyrynge what they holde done With hym, and thev with the ven brought the preste of the temple, and the childe forde of all the world. We bought a geyn as a sevint for 2. pemes y. Weven tleped ticles a manne of moneye aftow the falle as o theve, and Wisan Joseph. Hadde prayed p money for hym. The modev onve lady toke a geyn with ful glad wille. Hie bleppede sone, and aftow she toke the forseide breiddes of Joseph and the lynge a don and liffynge op hir eyen senoutely vn to heuene. Holdynge hem m hir hands: offeed hem vp seyning thus. All myghth and miteful fave of heuen vndee songe so this lytel zipte and offyng, and the firste zipte y zoune lytel childe this day pienteth to zouve hye maieste of his symple po nuerte. And thev with also the childe puttynge his hondes to the breiddes and liffynge op his eyen to heuen. Op al not bint shevende contenance of his offyninge With the modev and so they leyde hem upon the autev. I knowe here talynge hede what they ben y thus offen. Y is to say the modev the sone, twelle the whethever p offyninge thongh it were litel myghte de fesake. Nay god forbeve. I bint we shulde fully two we y it was by amgeles piented up m to the contre of heuen, and theve of the fave of heuen ful gladly accepted so y akk the blessed company of heuen thev through was viope fhesed and gladd. After this was done and so the falle ful ly kepte as it is seide in al. Longed to the childe pue his dw the m to this tymc: onve lady With hie blessed sone, and hiv oupouse Joseph toke the way pue y date of Jerkin home and m to Nazareth. Bint by the way thev visited hiv co

Pyne Elizabeth destrynge also to son Johyn hir sone þosse
blessed especially. And what tyme they metten to geve: they
maden swet love, and namely Elizabeth. Whan safgh thint
blessed fighte of the childe Johyn by true of whom m his firste
contemplation: Johyn in hir love be vopsed. and she also ve
pleissed of the holy geest, also the children Johyn Johyn
with them they were brought to geve: they kysden other loue
by, and with kynghynghe theve. and maden mothe miche
to geve: but Johyn as vnde vondynge his londe: hadde
hym alway in contemnance as with venence to hym. And
What tyme they haden vested hem these corteine sapes:
oure lady with hir childe, and Joseph wenten feth on her
way to warde niazareth. as to her home and veste. but zit
pil no veste to hem as it fyal sheve aftewhen.
We take good entente to the feside eccesse and holl longe
tyme they have dyne out of her ollne hous in so grete po-
lite and Symplenes: by reason we fynke be fized to compas-
sion and to derne by en sample of hem mekenesse. poite,
and bryonnesse þe weven openly ofhelved in her Symple
Swellynge in her poite offeynge. and in the laite kepynge
And fethermore as the worldely men make bodily myne
in this tyme of Christemass so the rratinte in to this
perte of the puritcalon þis day cleped and dekinasse so offul
de euyr denoure soule in this tyme especially with sena-
tion and geostly miche in soule wozh pen and honoen
þe blessed childe Johyn and his mode marie vistyn
ge hem by contemplacion and som denoure prynce at pe-
leste ones on the day as they fulde in private oure la-
sy with hir childe diggynge in the crathe. hanynge per
with in mynde, the mekenesse, the poite, and the bryon-
nesse of hem as it is sande, and lonynge hem and
kepynge hem vtronsely in dede amen. And this endy
the firste part of the boke in contemplacion fer houkwy

Die martis

Incapit. secunda pares pro die martis. Of the fleynge
of onne lorde in to Egipte. Capitulum decanum.

If ame once lady With hir childe and Joseph Wnen
to lond and nazareth as it 16 serde by fore not knelbyn
ze zit the pine consult of god here of, and hervonde pe
kyng f'pos'd to fle the childe Jhn. : the amigel of ged ay
perced to Joseph. In his sleep bi'dyngne þe childe fleen
in to egipte with the childe and his moder, f'ere he vede
Wolke ferden the childe to fleen hym, and a non Joseph.
Wak ynge of his sleep i' cleped once lady and toke hir
thys eade trid ynges. And sfe m al haste toke up hir de
ve sone. and bygan to gon. for sfe was ful sone agast
of this worde. and sfe Wolke not as ferfoeth as sfe migh
te be feyn uechtgen't in the kepping of hym. Wherfore a
non in þe nygh't they token the way to lond Egipte.
and so pledded that gveue lorde the pureste of his Renamit
ze more apreby the deusles seeut. : trauayl ynge with hym
his zonge and tender moder. and þe olde man Joseph by a
nopolus way and haste and enise þe was not enhirited
and als o a way ful longe. þe 16 to fly after the common fa
we the space of xni. or xv. sapes i'ones of a comon tw
rour. puentuare it was to hem the trauayle of til mo
nethles and moe. and þe way as it is serde was by þe deserte
in the which the children of Joseph las out of egipte swel
leden el zere. Lorde hev side they theve of her lyf sode
or Wherethey vested they and Where hev beelbed they in the nygh
tes. f'ee in þe way founde they ful selfdome emy hons. The
ve ough'te we to hyne milwardly compasston of hem. and
not be leth o thentk e'taylons to do penance fee vs self
fithen otheve token so gret and ofte trauayle fee vs name
by they þe were so noble and weethy. Also in this fee
serde apesse zif we take good fee we molke seuen many
goodes enfranples and notable doctines to vs. After

It is well

Eccleſiæ

Eno

Stedno defflitt

Et die martis

In n. 2

vnbethy than the ... also here we mothe leve ne þ he that
peleth piche peticale zisteg of god thongh he hane hem not-
algate as he wolke and after his destee of theo through he
genthe not nor be not heny by vnblyndenes azenpt godffde
not Withstandynge Joseph was so mygh and aceptable
neuthfels the apperynge of the amgel and the venelacion
were not done to hym openely and in Welynge but in ma-
neve of dwemeg and in his fleppynge The thride mo-
table thyng the hane en sample of here is holb of one le-
de suffeth his fleppynge to ben d if sed fere through pefden-
onb and tribulations and þ thelfetb wel fere m mavie
Joseph what tyme they enlbe the thilde fonght to ben
slayn what myghthe they heven mores double fulffor thongh
it so were þ they enlben and Wisten wel þ he was god-
des sone neuthfels the senfialite and the vefon of hem
myghthe lynde ben d stonelsed and meued to feye in this
mane. Loode god padev alimpaghty what nedde 16 tt to p bles-
fed sone þ here 16 to flee as þ myghftest not defende hym
fo his enemys and kepe hym famp fere and alpe hev twi-
bulaton and d if se was in so moche the more þ hem by
honed to gon m to so fev a lande þ they enlbe not and
thhat ly hende weyes and noyouse sitthen they were mo-
the wond if posd to goying and trauaylynge one lady
fde zowthe and ten deviess and Joseph fes elde and fe-
blennesse and also the thilde þ they fynde leve and tavie
was vneththe tko monthes olde and zit hev with they
zeden in to þ londe m the which they as pone and vilno-
wen fadde nonght to felle hem felp with alle this dif-
esb weven to hem mateue of gret tribulaton inf lution
and the fsee þ onffest here enlution kepe thew yme
patione and foke not to hane fere of a penelegae of hyd
þ wolde not take it hym felp me zue it his modev
The fevthe notable thyng þ the mothe contfre

Asteram nobile.

in n. nobile de beingte
vega intuicos«

Here 's the gate bemiguate and city of onee londe, ffor there
as he myghste anon in a moment sane destroyed his enemys
þ'þruesied hym: zit wolde he not, but bemigely þ'shethely
he theves withes to ple and zene stede, fee the tyme to pe malice
and the Wodnesse of þ'le-beked hevode: thyan to be (yenged
as he myghste vighesely of hym, and this was a þ'fonde
mekenesse and a great pacience) In the same manere ofynde
we done. Æ 16 to say, not wilfully withethtonde and folen ven-
geamce of hem þ'sone wronges and þruesie vs: ent pa-
tiently fee the tyme derw hem and ple hew malice. Æ more
ouer specialty peace for hem as god techeith vs, also in a
notker place of the softe, to done to onee enemys.
Alfetherimoe as to the pacesse of the flying of þ'sin, with
his moder and Joseph. Whan they come to Egypte: anon
at the firste entree alle the mausometts op. þ'londe fellen
a don as it was, as hepeyeed by fsee by the apfete þ'sine and
than wente they to a Cite of þ'londe, þ'highte lymapo-
lis, and these they hyred hem som symple hons wether they
wellesden Sdn. zeve as pilgrymes and swarmgers pone
and nedy. Here molbe we denointly pmagyne these-
le of the manere lyynuge of hem in þ'vonde londe
and holl onwe lansy wrongiste for hew lyfnde. Æ is to
say with nedele cellynge and fppynnynge as it is written
of hiv. and also Joseph wewthynge in his wafte of car-
pentrie, and holl these childe blessed þ'sin after he cam
to the age of D. zeve or thev aboute: zedde on hew evan-
des and halpe in þ'he myghste as a pone childe to hem
theellynge in alle his dedes onyemnesse. londenesse, and
mekenesse. And fithsen hem dyhoned to gete hew lyfnde
in þ'maie with hew t'nayle, and pacenture with vepesof
ofte fithes of hem þ'they dwelled amonge as it falley
tomonly to swarmgers, and also with shame, as hat-
hepe we of hew honsholde, as of beddying, clothing, and

## Die martis

othere necessaries w hyle they hadden in this supflintee or curiosite: a may with oute doute, they if loneden pittce poute: Wolde noth hane though they myghte þ, that is cont vie to ponte, as is supflinte and curiosite. And namely tou thynge curiosite wolke we þ oure lady in his welle bynge or other maner Wathynge: made cuvionſe Werkes as moche ſolke doth: nap god for bode: ffor though they þ wethſen ſu the curiosites taken non heede to leſen the tyme: the þ was in þ node myſte not no: Wolde not ſpende the tyme wdy ne as many done, namely in this dayes: ffor this viſe of curiosite is on the moſte apilouſe viſe þ 16: and þ by ma ny ſkiles may be otherſel. A first be leſing of tyme pat is ordwyned to Worsſype of god: ffor ſuch anions Wouk oure pieth moche moſe tyme: than Wolde other pleyn and ſymple Wark to: þ were ſuſcient to nede: and þ is a gret hawne and conttie to goddes Walle. The ſetonde hawne that cometh of curiosite is cause and mateſe of veyne ioye to the weathere: as what tyme if a man waketh ſuch a curi ous Wark: ofte lodeth he thev on with lykynge and thynketh and ymagyneth in his thought bestly alſo what he wetheth nonght: and specially in tyme of godes ſeruia and what he ſhilde hane ſis herte to god thynketh or ſpeketh for to make þ cuvions Wark and thev by haßt hynm ſelf ſubtle and Witty: and so Wolke be ſeyn paſſynge oſſe. alſo it is cause of pride to hyn þ the anions Wark is made to: ffor as ſymple pleyne and boyſonſe Werkes ben ouſation of lowſenesse and mekenesſe: so ben curionsſe Werkes as ople nor is ſhynge the ſpre of pride in the haldens and hauers of him alſo it is to hem þ hane lykynge in ſuſe curiosites: mateſ for to doable hev hevtes ſvo god and he nently thynge: ffor as ſeint garegorie pith: In alſo moche as a man hath deſyve hove by nethe in evethely thynge: in ſo moche he is deſted ſvo the lone a bone of hevenely

In eo van curiosite

A poma ratio.

In dein pittin curiosit

In vo cont curiosite

A catio

Irap" x'"

Intà ratio.

Nexta ratio e ùm
malimy.

On" malim aurof

Lio de honestate

Die marus

thymges. Also it is con of the three by the which al the libozze
is mfecte in oynne. y is the fonle last of the eyen. ffe and the ai-
roiostes seruen of nought elles. But fee to fede the eyen and also
ofte as a man lykynely and in veyne with this curiosite fedeth
his eyen. So ofte the maker and the user offeneth god. Wher
fore men fhulde ephelbe to make fuche auroiosces for zeynge
occasion of oynne y ffor a man fhulke not affente to oynne
for eny cause. But in al manhe abftene fto the offonse of god.
and ſtithen god zaf enſamiple and omeneth y loneth poite
as it is ofte ſiue. With onte ſonnte it ſelleth y he 16 greeth
offendes in þ thynge þ 16 diverte contrive to poute. that is
specialy auroiosite. Also With alle other harmes more ouer
thi 16. y it is a token of a veyne and a lygſt and an vi ſta-
ble ſerte and fonle. Wher fore he y wole lyne in clermesse of
conſtience and With onte deſy lynge of his fonle. Hym by ho
neath to abſtine hym dothe ſeo the making. and also ſto the v
ſyng e of fuche veyne auroiostes. and to ſlee theſe ſvo : as ſo
a venemouse ſeperent. Also theſeles by this ſeſerde vepzeof
auroiosite. We fhulke not underſtande genitely ſoſeeden to make
ſaue warkes and honeste apparayle. fſe y 16 ſenſtil po it ſe
pe a good meene. and namely in the thymges and warkes y lon
gen to goddes ſervice. In the which it is neſe ſu to be waw and
to ephelbe al coenipte entente of veyne toye or glorie. and alle
ſalp affeetions and fonle lykynge of wozzles wante so y
the vtnes meene of diſſaient honeste. paffe not in to exasper
of vions auroiosite. And thus mothe onſieth ſiue of this
nuſtare at this tyme. Of the vetouening agen of onne
fter y horede. lorde þu foo egipte trap"".
was dea and wi zere weven at the ence in the Why
the onve lorde þu hadde ſeulled in egipte. the anngel of
onve lorde aspexede to Joseph in his ſlepe. and bad that in
ſhulde take the childe and his modeo and go in to y londe
of jovacl for they were dede y ſonghten to ſlee the childe.

Audite mavitis

14

And he anon voo up, and with the childe and his mother as
the ann gel bad, turned ageyn in to the londe of Jfrt, And
Ushan he cam there and herde y dychelans the sonne of herede
venged in þ þety þ 16 cleped Jn dea, he dve dde and dirste not
gon thy se, but as he kaba eft beden of the ann gel in his se
pe, he wente to the mitive of galile in to the dite of Maraya
vethy. A herve mothe se in the comyng a geyn of Jfru as it
was dde in his goyng, d dde and dirse, menged with his
foete and efe, ffoz what tyme they beynge in a stringe londe
herde of the deth of her enemyes, and þ they ffulde come
a geyn in to her alorne lande, no donte but it was geet con
fort and hope of efe, but takynge herde they with to the faw
de tranayle, by the bay, and aftew Ushan they come in to
her alorne lande in hope of pess, tidynge come to hem of a
nelbe enemys, and for dde of hym hyden to esthe lwen his con
tee, there was Sion for t and dirse, and al to onve lde as
it 16 seide. A porde Jfru þ faue zonge childe y art londe
and lyng of hymen and ertse what dirse and what
trauayle ouffrest tholb for oure fale, and froll sone þ
bygane. Sothely wel opak the apfete in zoure pone Ushan
he seith thyn I am ponde and in dirse tranayles fwo my
fuste zolb the. A wete Jfru hfolb zedest þ or were
cavyed al y longe and harde weye, and namely the
thuregh the hozible deserte paffe ou the vede oce, and
also the flosde Jordan in po tendive age, for as it semeth
this azen compyng is more trauaylous and more noxe
oure to the and to thy ledeers, than was thy fuste go
yunge, ffoz what tyme þ were so litel, þ myghtest
esily be born in armes, but noth þ art eldce, and more
Woyen as in the tyme of Dny, zere, þ myght not so,
and gon moche mayst þ nought for tendive age, and to
vyde art þ not used. Sothely it semeth þ al only pis
trayle þ we pkeken noth of, were sufficient ou to fulve

The pump fit ego e

Et die martis

Tempesta for mankynde. Afterhove more as to the prokesse of the Weye. We molke thenke. What tyme they comen to wallande the ende of the deserte. These the former John Baptiste the which tyme there hadde bygonne for to lyuen in deserte penance depinge thongh it so were as he hadde no fynne penance worthy. ffde as it 16 seide ytt place of Jordane in the which John Baptized. 16 the same place. Where by the children of isde zeden sowe fote. When they comen by the deserte out of egypte. And inely the place of deserte John hyned in penance. Where fote it 16 likely that they and his molte founden hym there. And as they maie get to ioye and goostly mythe comynge to gride and no wonder for he was an excellent and alworthy childe. So his fynse byrthe. He was the fynse kermyte and the begymnyng of religious hynnyge in the neske londe. He was clene mayden and earetest pischer after cosf. He was a pischer and more than a pischer. And a pionts a glo mactir. After fote we deuoutly honouynge and woe fhyppynge hym. Take we oure leue of hym at this tyme and go we forth with oure londe. Then and his molte in the forstande Weye. After they were passed the plome Jordane. Than come they fetherto the houſs of oure Lady cosme Elizabeth. Where they were epectably restes. And made to gride a grete lykynge feste. And there Joseph. Devynge of archelius vegne after his father he rode in the contree cleped Jucla by gissynge of the angel as it 16 seide by fote. Ibernte with the childe and his mothe in to the cire of galile cleped Nazareth. And there they sibbelles as in her olbne home ledynge a fymple of a pone lyf to gride. And in pone by gerte goosthy vi chesse of charite. Loo this is the childe. He brought home out of egypte and thame as we molke thenke. The onfees of oure land and othere hynnes folke and pivenkes comen to him ibel

alDye martis

A
D
E
L
Y
N
M
Y
N

conynge hem home and visitynge hem with presentes 2 zistes
as it was nede to hem þ sonken of hee olne crue houysfolke
also amonge othere we molde specialty hane in mynde þ
Jofn Eungeliste come with his moder onve lady onstee to
visite and seen Jhes the which Jofn was þ tyme aboute
z. zere olde. ffere as it is written of him he deyed the zere
fro the passion of onve lorde lydyl. þ was the zere of his
age in ydoy. so þ at the passion of wife he hadde in elde
z.z.z. zere, and cest hym self xxxxi. or litle more, and so
at this ageyn conynge of Jhys þ was than di zere ol
de. Jofn. was z. zere olde, and as he was after among
othere thison apostles and sisteles specially dyloues of
onve lorde Jhes: so it is likely þ in this tyme of his childe
sode he was more there than othere. And as most special
pley seve to Jhes also this tyme on to the tellest the zere
of Jhes age, the goffett maketh no mynde of the childe
rentheltes it is written and seide þ there is zit in þ place
a welle as hev of the childe Jhys fette ofte stithes water on to
his modoy. ffos þ meke lorde sefused not to done suche lo
we seruices to his moder. And also she hadde non othere
sevant. All hee hynynge was in mckeness and pointe to
onve en sample for to followe hem Amen. Hylle þ childe
han the childe the lefte alone in Jefyn ca"xy".
Jhys was xy. zere olde, and his modoy w Joseph.
zeden on to Jefyn. for the feste day þ lasted and contiy
nued On. sayes after theiddynge and the costume of
the childe. He wente also with hem in þ tender age trt
nailldynge eft al þ longe way by fore sinde to honome and
Worshipe his fader of heuen in his feste dayes as ve son
Wolke. ffere thev is soneyn lone betwye the fader and the
sone. zre thevles thev was more mißwerte seelke of herte
and compassion to the sone of the vildkorsfopying of his
fader þ he sulghy in doynge of many maner of spimes

than was any love with one sooth in the pompe and the solemp
nite of þes feste. Bint so stode he with his pavers in the tyme
of þes feste lepynge the lawe mekely as an other of the pointe ax
plak til what tyme the feste ayces weppified ends. And
than after þis pavers were gon homeward he wekked ful
le there in Jernfalem hem wrightynge, and so took he fere
good entente as he were present in all þis here spoken offfor
this is a ful deuante materie and a fitable to vs. As it
is seide by sofe the cire of the azeneth where onve laced dikel
led was so Jernfalem the cpace of hrym. myle. or ther akon
te, and so by fel þis modev oure lady and Joseph to ken a
as the ayces homeward, and what tyme they comen to greeve
at euen as heve they hadde sette to ben her berewed oure la
dy feynge Joseph where oure childe þis supposed hadde
gon with hym as fes of hym where was the childe, and the
seide þe wiste nende, ffe that he bende as he seide þe hadde
had hym with him, and thew with his beast on lepyng and
with gavete sove seide. As far as he have is my dene childe, ffe
now as see þe haue not wel kept hym, and anon she by
gan to gon aboute in þenentyde as she ungesht honesty
fio fious to fious askepynge any ze ought up one, any ze
ought my sone, vnithethes myghte she felle him selfe sove
and care of him sone, and the seely olde man Joseph fol
wed him algate weppnge and what tyme they hadde lon
ge sought and somide hym not as what veste heope he they
hadden in þe myght, and namely the modev þone loned hym
most tenderly. Sot seely no wondee thongh they hadden no
tonfoete al thongh hev fwendes conforted hem as they mygh
ten, ffoz it was not a lytel losse to lesen him. As he fere
she molben hauen fere veponably gavete compassion of the
gavete and with the oure ladges sone is nowd pime ffe
him sone, she was nende in so gavete fio the tyme put the
was been, and also heve molle ferne what tyme tinluon

A2015 martis

A2015 xii

and migbysfie fallen to vs: not to ben to heny or othmo
the distonebled tʃev by othe god spawed not hiss olbne mo
dev as in þeptie. ffoz he suffeth genelly tbonilions to falle
to htem þen his chosen and so tʃey den token of hiss loue.
and to vs it is expedient to brane htem for many stilles...
I thanne ouxe land as it 16 seide soey for the myghte nonght
pynde hir sone þe nysht tlosed hir m the thynbize. and to
be hir to praye as to the beste remedie m þar as seym ge
in this maner. Almyghity god fa dev of hseuen pild of myy
and of pitee. it plesed zolb and was zonve wille to zene
me zonve olbne sere sone. Zut loo nolb fa dev | hauie lost
hym. and I wot not wher he is. bint ze þe nolken ille
thynges telleth me and fse well th me wher e my stbete sone
is. and zene hym to me ageyn. Goode fa dev taketh he de z
by holde th the sordbe of myn herte. and not my grute neghli
gente. ffoz I nolbekeche wel þe þe hauie offended in this ca
se. 33enthelyes for it is falle me by ignoranzce. ze for zonve
grete goodnes zene hyn me a geyn. ffoz I may not lyue wth
cute hyn. And þe my stbete sone I hest. wher e art thoub
nolb or holb 16 it with the. and wher e art þe herberbes.
borde whereth er þe gon up a geyn to this fa dev in to he
uen. ffoz I woot wel þe þe art vrey god and goddes sone.
A bint wshy thim wolkest þe not telle me byszen. Al so I
wboot wel þe þe art vrey man of me born. and hese by
fore I kepte the and haw the m to egypte fvo the malice of
hervide þe songhte thes to sfeen. A bint nolb whereth er eny
willedd man bath aspyed the: this fa dev of hseuen al
myshty he kepe thes and shilde thes fvo al pile and malice.
Sere sone telle me wher e þe art þe may come to thes or
elles þe come to me. and for zene me this in ligente at pib
tyme. and I byscte þe ofhal nene eft byfalle me. ffoz
how this is by falle I woot nene. A bint þe nolbep that
art myn hape. my lyf and al my good. and w onto the

A2015 marie & filio

## Die martis

I may not lyue. In this manere and by suche wordes as we modbe deniently suppose : al þ nysht the moder carves for fre seve sone. After upon the mozzke evy marie. and Joseph songhten hym by otherwise weye. þ ladden to Jernsalem and fermore songhten hym bestly amonge her swende and hymesmen. but they unyshte not seven of hym. Wherfore his moder was so forþ þ the nyshte in no mande be consfet. But the thirdde day after þhan they tomen m to Jernsalem and songhten hym at the temple: there they som den hym sittynge amonge sotoures of laue herynge hem entently and asfynge hem 啥sوانs Wisþy and anon as oure lind þ hadde the fighte of hym: the was also glad as þe had ben turned soþ to lyf, and there with elynge don: thanked god in myl and ly with wepynge lope, and alþo sone as the childe. I hir fakgh the moder. She wente to lyw, and with onspelable lope chappynge hym in lyw av mes and kiffynge hym ofte sithes, and haldynge hym up on lyw haryne: vested alþyle with lyw poe tenvernesse, ut þe hadde take fivrite, and tham þe fak to lyw and cwyde, where sone what þaft þon to us in this mande. soþ to thy fader and þ with gret soþe hane songht the alre þre þayes, and tham he anſiberynge a geyn ſerde. And what eydons zolb to sethe me. I nolke ze not wel þ it bydlyneth me to ben occupied in the thynges þ longen to the wosethpe of my fadx. But this wordes they understoden not in þ tyme and than ſerde his moder. Some wift þ not gon home a geyn with us, and he mekely anſiberynge ſerde. I wole so as ze wole þ do, and as it 16 plesynge to zolb and so wold he füget to hem and wente home a geyn wit hem m to her eite of nazareth. In this forſeide pessse of I fli what hope we þ he diue as there And in what mande lyued he the free ayves. We molb fluppe þ he wente to som hofpitule of ponde men, and there

Chamefly pyned

Ardie inartis.

Arth.

Atria nobilia.

In. no.

In. no.

Ara veligios

Chamefastly prayed and asked Herbergh, and these eet lay
With his pore men as a pore childe, And some sottours seyn
If he begges in this thyse delyes, but thyse of Lytel fors so
If we follow hym in hisande mekenes and otheres delyes, for
Begging, With oure soorth, but the be a meke herte With
Pynsfoorth, is litel WORTH it to prefet
As Pethim more in the foreide proceste, We mothe note and lerne the pre
Pitable thymges to wofrest is if he that Wole aftely see
ne god, if he not akele amonge his plesely Prendes
and Eynnesmen, but he muste leue and goSW hem In to
then Wese of the childe, if he lefte his owne dere moder
If that tyme he holde zeue tente to the goostly Werkes of
his pader, and also what he was sought amonge his
Prendes and Eynnesmen: he was not somden there pat
yme, If he ouerde is if he that leeth his goostly byf
Wondev not mothe ne be not dysonfeted on his euely,
thonghly he be somtyme so dype in sonke and as dyowe of
Denotion, as he were forsake of god, for this manee by
fell to goodes moder as it is foreide by Wese fore
be he not in despyve thes dy, but aftely seke he him
Holy meditations and goode Werkes, and specially in de
Noute prayers, and he shal fynde hym at the late in
One tyme, If he thynne is if a man folke not to
mothe his owne Witte or his owne Wille, for orowe
forde ife aftew he ferde if hym byfoued to ben oumpri
ed in this thynges if longed to fis padev Wofyspfe, af
ter he lefte if apre Wille, and followed fis pparent, wil
le, goynge soorth With hem two thes temple some m to
razaveth, and was singet to hem, And this is fpe
tially nedestift to religious folk to folwe by twelle ope
dienite to hisw soneynes, and also hene We hane svete
ensample of mekenes in oure forde, if he Wese of As
shynk tweten moze plemly in this chaprie, if next foliketh

Shamefylly

What manner of lyuynge ouue lorde Jhesu Christe, what
he side fio his tikelfthe zere, on to the by gymnynge
of his xxxi zere.

To the tyme þ ouue lorde Jhesu Christe, was gone home
to razaveth with his pavenz. With his was
xiij zere olde as it is, fide byfze vito his xxx zere. We
pynge not expressed in stroptime aultentyke, what he side
of holl he lyued, and þ semeth ful wonderfil. De that
chylk we thau suppoſe of hym m al this tyme we heppen
he was in so mothe ydel. Æ he side noughte or Wronghte Æ
Weve worlde to be written 2 apoken of: god chylke, and on
Æ other fide. If he side 2 Wronghte. Æ hyn is it not written
as otheve fedes of hym den. God hest it semeth mevaylous
and wonderfil. 2 Buit neð the les if he wole heve talle god
enteinte. We chylle molbe seen Æ as in nought dyenge. Æ
side grete thynge and Wonderfil, as for this is no thynge
of his fedes or tyme of his lyuynge. With onte mistere and
edification. On Æ as he opak 2 Wronghte vноnsely in tyme.
So he helde his fess and vested and withdrowe hym vноnsely
in tyme. As heveth he was sofelyn maister and cam to the
We and teche Vtues, and sheathe the twelle weye of enclastynge.
Lyf. He bygrin fio his zoll the to don Wonderfilk de des. and Æ
m a karderfil male 2 vnknollen, and Æ was nede er herte
byfze, that is to say helbynge hym felf in þ tyme as ydel
and vncimnynge and abiette in the fighte of me in male
as We fyal fay after, not fully affermynge in this ce ofte.
Æ We molbe not openly prouen by felyt Werte ce vntoones
appreied. 25 ut deuontely ymagynge to edification 2 ste
vinge of deuotion, as it was fide in the phane of this be
at the by gymnynge, and so we suppoſe þ ouue lorde Jhesu
in þ tyme withdrowe hym fio the compame and felicify
pe of men, and wente ofte fithes to the Synagege as to
chirche, and there he was mothe otnpied in pyece. 25 ut

not in the hyest place and most wozshipe full place: but in
the lowest and highest place, and after in tyme we have he to
me home halpe his mode, and also a pendent his proposed
fadox. Jo seph in his waffe comynge and goynge amonges
men, as he knewe not men faille, felle wellen hym of the
common people, he was wellled amonge, and seyen so faire and
so some how as longe man doynge no thyng, so was m to thyng,
or magmymge of his name, so vonded gwyth on hym of
hym, namely for as the goffell feith of hym we him he
was zonge of, as he were agen, he profited in age, in wyse
home and in grace to fore god, as man that is to fly, as mpe
fighte, as the opinion of men, but now we him he was of
more age in to the tyme of his xxx. zove, as he wellled,
none dees of whom dian outstand. As he was fore may stee
nede hym, and helde hym as an ydote, and ydelman, and
a fool, and so it was his will to be holden as vnboothfy
and ahiette, to the woelede fde, oure filiation, as the apfete
ofeth him his selfe thus I am a wozne and not a man
vepreef of men, and abiection of the people (but he was moe
we seen, he m to abiection as it were nought doynge.)
Side a ful goet vntonge deede of wboethy tomending, and
as what was that? So thely, he made hym selfe pon
le and ahiette in the fighte of others, and heve of hadd
he no nede, but we hadd this nede, for so thely as I
twolde me alle oure dees this 16 no thyng, guetter or hawde
to浦浦乎乎。 thus 16 thus, as he were as me thynketh that
man 16 comen to the hyest and the hawdest degree of a
fettion, the which of浦浦 heerte and twice the will
onte fepnyng, that so oncome hym self, as may proceede
prophede doyvinge of the plessy, as he willeth not to be m
veputation of men, but toneyteth fully to ben deppired of
holde as ponl vnboothfy, as ahiette, for thus 16 mode he
thy more to icomende, than a man to ben payfyingely

220. bu omnia hujusmodi in fini p[ro]feata deffpuncta

Theolos et patiens
fou vivi.

Hinc据est panens
forti vir.

Et ex eis factum est igitur fit ut

Et visite ame primitis
sito.

swonge and a conquevou of cutes and londes, as Salamon
Witneseth, Wherefore til We come to this degree of perfection
We suffer halde oure self as full mynde, and al þe done
as ought to alounte, for that in pothenesse alle we
ben but as vnwoethy ferenamites, What that we come
the good þe we owen to do as good hym self, Witneseth
til the time þe we come to this degree of abjection, 2 paviste
vepzoef of oure self. We ben not seite saslym in twelveth, but
tatsewe in vante as the apostol openly sheweth in this like
bes. Where so farth hym self in this owne reputation as ought
Worthy, that we then in pothenesse he is as ought, he dygyleth
and deteyneth hym self, And so as we seide by dyse, oure loe
de thyn Dyued in this mande and made hym selfe ablieite,
as vnwoorthy to the Woxe, not for his owne wele, but
foe to teche vs the trewe weye of perfection, Wherefore zif
We lerne it not, we molbe not ben exustid, for that it is al
homynable thyng to seyn hym þis but a wome and Woxnes
mante to come for, the hym self by this pion, and liche of hy
self so as ought, as han þe hys dode of manesse so meked hym
self by abjection, and londed hym self as ought, and that
side he ought by thyng, but as he was sathely meke
and mylke in hevte, so also with this onte emp ommulation he lo
vede hym self in al maner of mekenes and abjection in the
flighte of othere puill lynge first in der þe he tanghte af
ter by wode as han he bad his snylles to lerne of hym
for to be meke and mylke in hevte, and in so much he found
and ampentised hym self, þalso after he bygan to preche
and to preke of hys thynge of the god wele as he gespeelt
tolleth and to werchen miracles, Wondres, zit pefebes
seiten nonght by hym but depeised hym, swened hym sey
inge, What is he this, is not he þe wryghtes sone Joseph
and also in the deneles name, he tafeth out deneles,
and many fiche othere despités, 2 vepzoues he suffird

patiently and meekly makingye so ther through a otherde of
mekenes thew With to sden the proolde adiustrie the deuel
of selle, and zif We wole seen holk myghtrly he givde
hym With thys otherde of mekenes after the hiddying of
the ap hede : Lete vs take good hede to alle his dedes, and
We sylke see in hem algate otherde guete mekenes as we
moude se zif we haue in mynde in al the pacesse þ is ferde
zit hiden to, and also hewe aftew sylke be otherde more and
more in to his havde deth, and more ouer aftew his we
swervyng and at his upsteyinge to henen. And zit hewe
to more ouer at at the laste say of some whyn he sylke
sitte in his mareste hynge and domesday of al pe hovde,
zit sylke he selle his soneyn mekenes clepynge his treatu
ves his dwethven by thise wordes. Als longe as ze siden
adlies dedes to thise my leste dwethven ze siden to me,
Whys hope we þ he selled so mothe and lones so mothe his
Vtue of mekenes : so thly for he kueke wel þ as the by
gymnynge of all cyne is peyde : so the foundement of
alle goode Vtues of salacion is mekenes, with onte þ
Whitich foundement the bildyinge of alle Vtues is in
veyne. And thew fore zif we triste of mayden hede of po-
uerte, or of eny othev Vtue or dede with onte mekenes.
We ben deceyed, and fœ a shtothe as he tanghte and she
wede vs for what wande thys Vtue of mekenes sylke be
sylke be geten : þ is to say by desfisnynges and abieution
of a man hym self in his owne fight, and also in othev
memes fight, and by contynuele hovninge of londe and
abiette dedes, thew fore vs by hysoueth to lone and dse thi
re menes, zif We wole apsithly come to þ hye Vtue as fent
Xpernaw, seith in sime plutes. God yne vs gte to geten
it apsithely as it is ferde, sffor suthely as that weite thys
knouwelethe me ful sev thew sfo, and thys mothe it this
tyme auffiseth spoken of this sonepne Vtue. And

Alcevinge gladio tno

Ferberit cpln as canorat
fregulavem, et fup
comit de XXXm.

noll to gon a geyn to onve p'tipal mate of the myvou of
the bleesed hyp of onve l'de Jhes. hyholde we there the ma-
nev of lyynge of y' bleesed companye m.pontie and gym-
plenesse to givre, and holb y' olde man Jo felsf Wyrongha as
he myghste m his wast of carpentrie, onve l'ady alsp with
systaf and nedle, and thev with makynge hew mete and
othere offices dyvnge of longed to houfholde as we may
thynke in onve mane, and holb onve l'de Jhes meky
halpe hem bothe at hew nedle, and alsp m leymge pe hede
makinge the heddes and futhey othere thavges glady ?
Lorwe mynforynge, and po fulfllnyge in de, y' he
fath of hyn self in the goffell, that mames fone com
not to be seued, but to seue, alsp we mothe thynke
holb theye thwe eten to givre eityn eyt at o hyltel hede, not
p'cionse and delitate metes, but fymple and fode, as
was only nedefult to fustenance of the l'ynde, and af-
tev mete holb theye speaken to givre, and alsp p'imentive
othey w' fide m hew mete, not veyne hede, as diffulte,
but hede of edification ful of w' fide, of the hly
goof, and po as they were fedde m body, theye were mothe
better fedde m foute, and than after such mand veactaon
in comon, theye wenten to preye, by hem self in hew the-
pettes, ffo as we may p'magie theye hadde no guet hous
but a hyltel in the which theye hadde thwe ferynges, as it
w'ove thwe fmale chambres, there especially to preye and
to fpepe, alnd po may we thenke holb onve l'de Jhes chf,
emy myghst aftew preayr goth to his hedde GLYPH<160> fayle, mckely
ofllynge m y' and alle othere nedes of man l'ynde, y'at
he w'ab d'vey man e hydnyge his god hede foo the fende
al l'de Jhes w'el, mayst y' be cleped hyde god, that
w'oldest in al this longe tyme thyn twanayle, pritten
to p'enance, y' most imioent l'ody, f'or onve fale, hyn
the twanayle of oon myghst hyde suffred to vedeption

Ardic martio

of all the wólkde. But thy gветe loue to man made the to done
gvete dees of penance for hym. And so ze þ den hynge of
hynges and almyghty god with ouen ende þ helpen alfe
men in her nede. And zeuen zonve goodes to alle otheve plen
tenouely as eny condicion and state. Ze chosen a vesvied
to zonve ombne spone so gветe ponte abietion of penance
in wathynge in flepynge. Absteemynge etynge. and in alle zoe
otfere dees doynge. and þ m so longe tyme for oure loue
Lorde god wherwe den noth they þ louen the so moche the
lust and the libyng and the epe of the flestþ þ felen so
destly pctione & curvons a sunne ornamentes & vamtes of
the wólkde. Suthey we þ louen a desven fluthe thynge of
wee ferne not þ in the stole of this maistev. ffoz he tangh
te vs botse by wóorde and by dede. mekenes ponte. and
penante. and thafthynge of the body. and fluthe we
de not Wifewe than he zif wele wole not erwe. lete us fol
we hym þ soneyn maistev þ wole not bygpen. and þ
may not ben bygyled. and alsp aftev dottyme of the
aPOSTH. hynvinge byplode and clothynge. in this ke
we appayed. and þ m nede couenable & not in spyl
finte. and alsp in alle othev dtonse hynnge & extev
tised byfore seide. Afto lewe we to oure pover onve Lorde
oure Lorde Jhesu we moove aftev this wveithede byf
m penance come to his gluffe and the byf end LASTYNGE
Almen. of the 2baptisme of onwelorde Jhesu þ weye þ to
fere þ xxxv zere weve complete in the whithwe
oure Lorde Jhesu hadd we hyned m penance and m
abietion as it is feyde. in the bygymmyng of his
xxx zere he opak to this modev and seide. weve mo
dev it 16 noth tyme þ go to gloufie. in ma ke nothen
my fadev. and alsp to fsewe my self to the wóorde
and to wveithede the salfacion of mannes ponke. as
my fadev hafth œdeyned and sent me m to p6 wlewe

Aron
Luycedua
nöbik
venota

for thys ende. Wher fore goode moder be of good consorte fee
chale fone come ageyn to thre and thre With þoneveyn
maistew of mekenesse Enelynge don to his moder. askeð lo-
well hir blessing. And she alsod Enelynge 4 chappynge hym
selleorthely in hir armes with weppynge text. ferde thys,
my blessing fone as þi wilt go now with thy faudies blep-
lyinge 4 myn. and thenke on me. and hane mynde fone to
come ageyn. and so venently talynge his leue at his mo-
der. and alsod at his supposed fauder. (so seyn) he toke his
waye fvo 2 razareth toivawd. Jerelin. and so feeth til he
come to the water Jordaine. Wher he John baptinged the people
at þi tyme, the whith plute is fvo. Jerelin the plute of
ynd. myple. and so the lorde of al the Wore lede goth al that-
longe we ay bave fote and allone. ffez he hade zit uodhu
ples gradied. Wher fore we talynge good entente by mi-kante
compassion of hym in this jonye. operte we to hym de-
noutely in herte then kynge in this maner. (A deere
ze þen kynge of alle lynges wher fer go ze in this maner
allone. goode lorde. Wher we ben zouke. dukes and earles.
Enyghtes and baronies. hozs 4 hauneys. chariottes and
comers. and alle zouke feruizt 4 minifures þen fynke ben
abonte zolb to kepe zolb fvo the common people in maner of
lynges 4 fordes. Wher we ben the twompes 4 clarions and
all other mynfaultie 4 herverges and priuieos that
fynke go byfze. and alle othere Woestipes and pompes
of the Wore lede 46 We Wotthe de Wozemes vfen. ze not
ze þi hyc lorde of whos iope 4 bliffe. henen and evthe
ben vepenyffhed. Why þhan go ze thys allone. and on
thefore bare evthe. Sothely the cause is fer ze be not at thys
time in zouke lyngdome the which is not of þis Wore lede
ffze. hene ze hane amentiffhed zouke self talynge the
mande of a fermit. and not of a kynge. And so ze hane
made zouke self as oon of vs a pietyume 4 a fivinger

Anfes

Ake in artis.

Cathryn

as alle pasves weven / ze bycome a sevint to make vs lyn
geed. And for we shulde orkeely come to zonne, we come to
me zonne self of every ynge as the twelbe weye as fewely we
shulde moke come up thew to. But lord we god as by leue we
and foestale we þe weye. As by folibe we not aftew the. As by
wolbe we not and meke not onwe self. As by lowe we as halde
we as conveye we so keely borshipes and pompes and vanites of
the worlde. So seelye for oure weime is of this worlde of
for we knowe not onwe self here as pilgrymes and swangers.
thew fore we fallen in alle thise folies and unlithe fast. And
so we ceyne mennes sones louen and halden althay thym
ges þe ben veyne and false. For þe þe ben goode as twelbe, and
tho þe ben temporel eile paylinge. For tho þe ben henenly e
nde þe stynge. As twelbe goode lorde zif we destuaden with a
padde wilke to zonne, twelbe. And oure confort we are in ke
uenly thynge, and also thew with zif we mikely thongh we
and knelven onwe self here as pilgrymes and swangers.
We shulde sone as lightely folike zon, and of alle thise evethely
temporel goodes takynge only þe were neceful to onwe lynyn
ge. We shulde not be tawped to venne aftew zon. As it as
with onte biethen. We shulde go lightely and fully seppye e
cette at nonght alle thise woldes with these and goodes. But
nowt apel we seuthemose of the baptisme of onwe lorde.
Johs What tyme þe can to the watter jordane there we
fonde Johs baptisynge sinful men as moche peple that
comen thiser to seven his p[ar]ditation. Ifor they helden
hym þe tyme as twist. And thisime onwe lorde Johs a
monge otheiere wente to Johs and prynced hym þe he
wolde baptise hym with otheiere. And Johs by hol
synge hym and enolbynge hym in spighte as a
Aed. and with gret venente seide. Loode þe shulde
be baptized of the. And þe comest to me. And Johs
answere S[an]eve nowt. Ifor this it by falketh and

Aldeena er p[er]gin ceo sti
fiant des.

Ciro 9. H[uius] minis d[omi]nis

Protestus.

m
A
t
a
x
m

Et in Bern

no
trus
gerus
huius

am

Adie martig.

A p s i
n

hyseneth vs to fulfille alle vigetivisnes as who seith. May not
this nowl, an se weye me not, or make me not knowen, for my
tyme thew of is not zit comen, but nowl do as I biinde, and
baptize me for nowl is tymie of mekenesse, and thew fore
yeole fulfille al manner mekenes. Thee seith the glosse þ
mekenes hath thew deges. The first degre is a man to ben
unget and loubed to his odienn, and not sefuerd or seyed
aboue hym þ is euen seith hym in a state. The sevende
is to be uget to his euenlyke in a state, and not to be
sefuerd or seyed aboue his vnderlynge. The se thride and
the se odienn degre of mekenes. Is to be uget and loubed
to his vnderlynge þ is he þ is lasse in a state thanne hey
And this degre kepte onve lorde þ his at this tymie whan
he meke de hym and loubede hym to jolin and thew fore p
he fulfillete alle the sefitions of mekenesse. And then
Whan jolin oade onve lordes wille þ muste neve be do.
he sive as he bay and baptized hym thewe. The wold tafke
here good heede holl þ hve lorde of maeste despyeth
hym and doth of his clothes as a nothee symple man of
the peple, and aftir he is slonged in the tolde wateu, and
in þ tolde tymie as in wypree, and al for oure lome, and
for oure helshe ordienynge the satinent of bapteme, and
wasfynge thew with none of his ollne synnes see he
hade none, but oure filthes and oure syyues, and so
Weddynge there geostly to hym hol thewse genally, and
alle twelbe soules specialy ffor in the feith of oure bapte
me, we ben Wedded to oure lorde þ his d't. With his fore this
is a gret feste and a wevke of gveste, apyte and excellenz
ffor in this Worthy Wevek, al the hely twinte was open
by chelbed in a singule, made whan the hely geost come
don in the lynes of a double and tested upon hym and
the voyce of the pader seide, this is my bylonded one
in whom it lyketh me wel, c'pesdze here se hym. Upon

the which wordeth sent Bernard apeth in this manere.
Lo, orde Jhesu now is tyme to apede, and theforre nowt begyn
ne and fpeke, holbe longe wike, p ben in silence, me thynke
p hest longe tyme holden thy ppec, ze and ful longe, zut
apeke, ffor nowt p hest leue of the fader, holbe longe wike,
y fart the vtue of god, and the wurdome of the fader, ben
hinde in the people, as he p were fable and vokemynge,
holbe longe, y p fart the worthy lynge of heseu, suffest
thy oef to be cleped, and also to be unposed and holden a
weighte, sone y is to say, Joseph, ffor ab. Luke, in his
goapeke witnesseth zit m to this tyme of his xxx zere.
Jhesu was unposed and holden the sone of Joseph.
Y mekenes y fart the vtue of twist, holbe moche confom
dest, p the pride of my vainte, ffor q tan hent litel, or more
oðely to apke. It semeth to me, y tan, and zit nowt y
may not holbe my tongue undвиplly and with honte chyame
pintynge imp self forth and of chelvynge me as bys and so
vedy to teth, and lyght to fpeke, hent folbe to hewe, and aft
w hest tyme y he holde his ppec p longe, and also hinde
hym self pro the knelvynge of men, whethever he dide
ought veme loye, w hent shilde he dide veyne loye, p
was in sothenes the loye of the fader, zut meithelyes
he dide this not to hym self, but to vs the whith he
knelbe wel hinde nede to ben a dide op, y veyne loye,
and in that he opak not with his molbe, he tangleth vs
m dede, and p thynge, y he tangleth aftew by wordeth, he
opak by enpuple, p is. Lerneth of me, fyr am enpuple,
mete in herte, ffor of the zow the of oure lorde m to this
tyme of, xxx zere, y hewe or vede but lytel more, zut
nowt may he no fengev ben hied, fittjen he is p openly
the word of the fader, falle thuse ben the wordes of sent
Bernard in sentence, konfirmynge p was ferde by fize m
the nexte chapitve, holbe ponve lorde Jhesu mekely hcelde

["A\np\no\nl\no\nn\no\np\no\nl\no\nn\no\np\no\nl\no\nn\no\np\no\nl\no

Ips ps

Ipsie maev

Et alii xiii

Lone We it and besbe We vs entnpally in alle oure toves to kepe it not dudynge thev by to ke the moze unable to apfite of otheve, iffoc.As he was in this tymie of his soneyne me lenes in the underfongynge of his baptisme taken of his sev uant chelbes by witnesse of the face, and token of the foy ly goost verrey goddes fone. So though we make vs abiette and londe vs neid so moche in oure obvne fighte and in otheve mennes, 3of we be able to apfite to otheve: god Wole make vs knoiven in tymie as it is most nedefult to oure obvne meche and to otheve mennes apfite. Amen.

Explicit ps fes a contemplacio, pro die martie. Incapit ps tevaa et contemplacio pro die undercivil. Op fese pafynga of oure lorde Jhesu and his tempiaictus in de serve.

Fait tymie that oure lorde Jhesu was baptized as it is feide next. By fore, anon he wente in to seferte, and there upon an hille, p was pro the place of his baptisme aboute fome imple, and is cheped underwrien tena vs here he fasted xlb dayes, and xl. nyghhtes uonghe etynge or Synkynge. And as the eim gelift marke telleth, his swellynge was he is bested. At noth zene We here goos citente to oure lorde Jhesu especially and to his deodes-ffor here he tacheth vs and zeneith vs enfample of manly grove dutes as in that he here is politarie, and fasteth and preyeth a walketh. Lyth and slepeth upon the electhe, and mekyly is comfunt with bested. In the Whuh apfesse ben touched fome thynges of longen specially to goostly exterafe & otuonse lyninge, and p. wonderfully helpen ech otheve to gridre. p is to fly. Obituarie kynge fasteyng. præper. & penance of the body. By p. whuh we mothe come best to p. noble dute p is demes of hevte, the Whuh demes we ollen soneynly to de five in asmothe as it is most nedefult to vs, and complifendeth in it selfe alle otheve dutes in mane.

Et alii xxi

In ps die underciv

In omnia impess

In默tab cordis

["Abevry", "1. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 103. 104. 105. 106. 107. 108. 109. 110. 111. 112. 113. 114. 115. 116. 117. 118. 119. 120. 121. 122. 123. 124. 125. 126. 127. 128. 129. 130. 131. 132. 133. 134. 135. 136. 137. 138. 139. 140. 141. 142. 143. 144. 145. 146. 147. 148. 149. 150. 151. 152. 153. 154. 155. 156. 157. 158. 159. 160. 161. 162. 163. 164. 165. 166. 167. 168. 169. 170. 171. 172. 173. 174. 175. 176. 177. 178. 179. 180. 181. 182. 183. 184. 185. 186. 187. 188. 189. 190. 191. 192. 193. 194. 195. 196. 197. 198. 199. 200. 201. 202. 203. 204. 205. 206. 207. 208. 209. 210. 211. 212. 213. 214. 215. 216. 217. 218. 219. 220. 221. 222. 223. 224. 225. 226. 227. 228. 229. 230. 231. 232. 233. 234. 235. 236. 237. 238. 239. 240. 241. 242. 243. 244. 245. 246. 247. 248. 249. 250. 251. 252. 253. 254. 255. 256. 257. 258. 259. 260. 261. 262. 263. 264. 265. 266. 267. 268. 269. 270. 271. 272. 273. 274. 275. 276. 277. 278. 279. 280. 281. 282. 283. 284. 285. 286. 287. 288. 289. 290. 291. 292. 293. 294. 295. 296. 297. 298. 299. 300. 301. 302. 303. 304. 305. 306. 307. 308. 309. 310. 311. 312. 313. 314. 315. 316. 317. 318. 319. 320. 321. 322. 323. 324. 325. 326. 327. 328. 329. 330. 331. 332. 333. 334. 335. 336. 337. 338. 339. 340. 341. 342. 343. 344. 345. 346. 347. 348. 349. 350. 351. 352. 353. 354. 355. 356. 357. 358. 359. 360. 361. 362. 363. 364. 365. 366. 367. 368. 369. 370. 371. 372. 373. 374. 375. 376. 377. 378. 379. 380. 381. 382. 383. 384. 385. 386. 387. 388. 389. 390. 391. 392. 393. 394. 395. 396. 397. 398. 399. 400. 401. 402. 403. 404. 405. 406. 407. 408. 409. 410. 411. 412. 413. 414. 415. 416. 417. 418. 419. 420. 421. 422. 423. 424. 425. 426. 427. 428. 429. 430. 431. 432. 433. 434. 435. 436. 437. 438. 439. 440. 441. 442. 443. 444. 445. 446. 447. 448. 449. 450. 451. 452. 453. 454. 455. 456. 457. 458. 459. 460. 461. 462. 463. 464. 465. 466. 467. 468. 469. 470. 471. 472. 473. 474. 475. 476. 477. 478. 479. 480. 481. 482. 483. 484. 485. 486. 487. 488. 489. 490. 491. 492. 493. 494. 495. 496. 497. 498. 499. 500. 501. 502. 503. 504. 505. 506. 507. 508. 509. 510. 511. 512. 513. 514. 515. 516. 517. 518. 519. 520. 521. 522. 523. 524. 525. 526. 527. 528. 529. 530. 531. 532. 533. 534. 535. 536. 537. 538. 539. 540. 541. 542. 543. 544. 545. 546. 547. 548. 549. 550. 551. 552. 553. 554. 555. 556. 557. 558. 559. 560. 561. 562. 563. 564. 565. 566. 567. 568. 569. 570. 571. 572. 573. 574. 575. 576. 577. 578. 579. 580. 581. 582. 583. 584. 585. 586. 587. 588. 589. 590. 591. 592. 593. 594. 595. 596. 597. 598. 599. 600. 601. 602. 603. 604. 605. 606. 607. 608. 609. 610. 611. 612. 613. 614. 615. 616. 617. 618. 619. 620. 621. 622. 623. 624. 625. 626. 627. 628. 629. 630. 631. 632. 633. 634. 635. 636. 637. 638. 639. 640. 641. 642. 643. 644. 645. 646. 647. 648. 649. 650. 651. 652. 653. 654. 655. 656. 657. 658. 659. 660. 661. 662. 663. 664. 665. 666. 667. 668. 669. 670. 671. 672. 673. 674. 675. 676. 677. 678. 679. 680. 681. 682. 683. 684. 685. 686. 687. 688. 689. 690. 691. 692. 693. 694. 695. 696. 697. 698. 699. 700. 701. 702. 703. 704. 705. 706. 707. 708. 709. 710. 711. 712. 713. 714. 715. 716. 717. 718. 719. 720. 721. 722. 723. 724. 725. 726. 727. 728. 729. 730. 731. 732. 733. 734. 735. 736. 737. 738. 739. 740. 741. 742. 743. 744. 745. 746. 747. 748. 749. 750. 751. 752. 753. 754. 755. 756. 757. 758. 759. 760. 761. 762. 763. 764. 765. 766. 767. 768. 769. 770. 771. 772. 773. 774. 775. 776. 777. 778. 779. 780. 781. 782. 783. 784. 785. 786. 787. 788. 789. 790. 791. 792. 793. 794. 795. 796. 797. 798. 799. 800. 801. 802. 803. 804. 805. 806. 807. 808. 809. 810. 811. 812. 813. 814. 815. 816. 817. 818. 819. 820. 821. 822. 823. 824. 825. 826. 827. 828. 829. 830. 831. 832. 833. 834. 835. 836. 837. 838. 839. 840. 841. 842. 843. 844. 845. 846. 847. 848. 849. 850. 851. 852. 853. 854. 855. 856. 857. 858. 859. 860. 861. 862. 863. 864. 865. 866. 867. 868. 869. 870. 871. 872. 873. 874. 875. 876. 877. 878. 879. 880. 881. 882. 883. 884. 885. 886. 887. 888. 889. 890. 891. 892. 893. 894. 895. 896. 897. 898. 899. 900. 901. 902. 903. 904. 905. 906. 907. 908. 909. 910. 911. 912. 913. 914. 915. 916. 917. 918. 919. 920. 921. 922. 923. 924. 925. 926. 927. 928. 929. 930. 931. 932. 933. 934. 935. 936. 937. 938. 939. 940. 941. 942. 943. 944. 945. 946. 947. 948. 949. 950. 951. 952. 953. 954. 955. 956. 957. 958. 959. 960. 961. 962. 963. 964. 965. 966. 967. 968. 969. 970. 971. 972. 973. 974. 975. 976. 977. 978. 979. 980. 981. 982. 983. 984. 985. 986. 987. 988. 989. 990. 991. 992. 993. 994. 995. 996. 997. 998. 999. 1000. 1001. 1002. 1003. 1004. 1005. 1006. 1007. 1008. 1009. 1010. 1011. 1012. 1013. 1014. 1015. 1016. 1017. 1018. 1019. 1020. 1021. 1022. 1023. 1024. 1025. 1026. 1027. 1028. 1029. 1030. 1031. 1032. 1033. 1034. 1035. 1036. 1037. 1038. 1039. 1040. 1041. 1042. 1043. 1044. 1045. 1046. 1047. 1048. 1049. 1050. 1051. 1052. 1053. 1054. 1055. 1056. 1057. 1058. 1059. 1060. 1061. 1062. 1063. 1064. 1065. 1066. 1067. 1068. 1069. 1070. 1071. 1072. 1073. 1074. 1075. 1076. 1077. 1078. 1079. 1080. 1081. 1082. 1083. 1084. 1085. 1086

úſation of men, And also it was not for nought that they tained and gaken hem ſiſtelleſt in religion, that they should be diuine, keeſt and doſtoumbe, and therefore alſt they may lette anſiſtouvble veste of ſoule, ſlee as vemprouſe to the ſoule. This politarie beſuge and this pſecuting ſeith is more diuinoſely in ſoule, that in body, it is to pſy that a man in his entencion in deuocion and in p[er]ſente diuocent be ſo the workſe and men, and ioyned ſo in experte to god that is a p[er]ſente and askeſt no politarie beſing of body, but in manere and in tyme, as p[er]ſaile in tyme of ſpeſale prayeve and also in other tyme of hem, that alſo in bye of h[is] begue to ben politarie as vertiſe and ſonie religion, and therefore ſeith the same ſent, p[er]ſuaroys, that art anſonge many bodies, that may be politarie and alone goſtely, that p[er]ſuale not and alone not the workſely thynges, that the commonke loueth, and also that p[er]ſpife and ſo p[er]ſake the thynges, that alle men commonly despent, that taken also that p[er]ſlee p[er]ſues and sebates. And that p[er]ſele not with p[er]ſelbe thy ſonne, that have mes, and have not in mynde wronges done to the ſeethen aduenged, and elles though that be allone a politarie in body, that art not allone treuely in ſoule, and genanly in what maner companye of men, that art com[an]it, that be war, p[er]ſaile of the thynges, that p[er]ſt, that be treuely politarie in p[er]ſente, that is, that be not a p[er]ſy and evi[ions] other of other men, p[er]ſent, or elles a p[er]ſuauene and temerarye demer of other men. This is 16 p[er]ſent, that we markes ſentent of politarie beſing, by the v[erb] that we moſſe underſtande, that bodily p[ol]itude ouſſeth not with ouſt goſtely, but ſo to have the goſtely, that the bodily hel p[er]ſeth, that is, that p[er]ſon, that is, that we moſſe be so knyſt to p[er]ſon, by graſt, that we also be with

the scuel

In die mainen

In die mainen

the teuel toke hym up & bar hym m to Jerusakun thaf was
fwo þ' plate a boute Dm- myle as men seyn. and there he set
te hym on the pynacle of the temple: Where he temptede
h'p of veyne lope. couchynge to knowe as he ande byfzeze when
theye he were goddes some. But heve was he also oufcome
by anctoeite of hollý wrotte: po þ' he loste fully his perepos
in þ' he суєte hym not as man by-pyrte. and hym self
was nede the Wisse of his godhede. And heve haue
We ensample of patience considerynge the gveite beingm
te & patience of oure lode. Iht þ' suffres hym self to ben
hankeles & born of þ' teuel beste þ' hated hym & alle þ' he
ones. And after tymme as semt Bernard seith the enemy
oynge þ' he shewes no thyng of the godhede. and oppofym
go these by þ' he was not god: tempted hym after as a man
at thys theidre tyme Whan he toke h'p up eft & bar hym
ageyn m to ful high hille byfze the foyfende lille of qua
ventena as the space of two myle. and there he tempted
hym of auance. and there with of ysolatue. but these of
was he openly reproued & fully venfues & oufcome. as di
use doctonves tellen þ' expawnen more plemly thys
temptacions & thys gospelle. and thevffore we paffen oure
the chofethere hewe as we some m othefere expositions. stan
Synge antipaly m meditatons as it was feide at the by
symynge of thys boke. If we take thaf good hede
hólb once lorde Iht was handeles & tempted of the ene
my: We shulld not vondre thongh we woeithes be ofte on
thys tempted. / sfor not only he was tempted in thys thre
tymes: but also as semt Bernard seith in othere m othefere
sirre tymes as the apostel seith þ' he was tempted in alle
mand tempted þ' longeth to the infarmitie of man with
onthe synne. After thismore Whan the enemy was fully on
come & gon a way: amngeles come and teued & minstred
hym. But nowt take we hewe good hede & byholde mibatchly. The diuino deuota

In die mainen

In die mainen

In die mainen

And heve it

the seuel

Die ménag

Jm
ps

godes amgel toke hym up by the heve of his hede, 2 dar
hym seo thennes m to 3sabl byne to 2Dawel fœ to de fœd
With þ mete, and aftew anon he was born a geyn, 4 and so
m þ manere lit vs ymagne heve, and With goostly mythe
as it were resetynge onve lorde 7h1 at thys mete, and al
fo 4hnynge m mynde especially his hede moved: thentke we m
thys manere denontely 10 us hat tyme onthans as was tepeo
nes as a fals tempton 2 onterly seyuen alway: Holy amige
les m grete multitud comen to onve lorde 7h1 aftew his vito-
vie 3 fakhynge son to the eithse: denontely honoures hym, and
onlnes hym as hee lorde 3 almyghes god, and onve lorde he
mgnely 4 s wethely: toke hem up, and enclynynge to hem With
his hede, as it were knowlebestynge hym self Vrey man 3 m
þ somwhat lasse 2 lollles fvo amigeles, 4 and tham cpaken þ
amgeles 2 seyden thys oune worthy lorde ze hane longe pas-
ted, and it 16 noth 3 onve tyme to eten. 5 What is 3onve Wille þ
We oeddynne for zonk, and tham he seide. Gothis to my dere mo
der, and What manev mete þ thes hæth vedy: Gryngeth to me
ffor thev is no maner bodesly mete so libynge to me as that
15 of his Rightynge, and anon thes of hem goynge forth:
godemly were hy fore his. 2 With grete veilence greetynge 4
onalynge hiv on hiv sones hyhalue to ken hiv message
and þ of þ symple mete þ thes hadde ordained to hiv self
and Joseph the amgeles to ken with a loop 2 a towlayle 3
othes necessaries and konghten to 7h1, and panenture þ
With a felbe smale fisshes þ oune lady hædde than oedey
nes as god Wolde, and þ thev With the amgeles comyn
ge cpaaden the towlayle upon the sponnde 2 leydhen
Drees thev ou 2 mylde ly stoden and seiden grates 3 oune
lorde 7h1 and ynge his blessynge 2 til he was sette 4 toth
talk the good entente heve especially þ þ art solitarie
and hane m nynde Whan þ 4 cest thy mete allone as
With oute mannes felawes hup the mane of thys mete

De veddritn dūn 1 a tēp.¹¹²

and holl londely oure lorde Jheso Cristeth and to his mete on
bave gromnde. for these hadd he neither banke ne ciffhyne
and take hede holl cintepsely and holl soneely he talketh
his mete not Withstonynge his hinger after his longe
faste these angeles serned hym as hev lorde pamiter con of
bede another of wyn another dighte passeth pome songen
in the stede of myntralcie ollbete songe of houen. and so
they velseted and comforted her lorde as it longed to hem with
mothe love menged with compassion. | This feliceth him
hast y: though y see hem not whan y etest alone in
thy celle zif y be in thyrite and especially whan thou hast
thy herte to god as the odbeth to haue aftew the biddying of the
apostol the which seith to vs y whepther we eten & dyneke
or eny other thyng done in the name of oure lorde pohuch
name Jhesus we chuk alighte bless. & thanke hym in god
haue we moche hame we litel hame we goode haue we
badd. and so erte onve mete thongh we ben allone as theyg
we seyn bodily tho blessed angeles p ken aspent gothy. and
here With hanynge mißard compassion of oure lorde Jhesus
by hollynge in mynde hym y is almyghly god pomeyn lorde z
maker of al the worke y zetheth mete to alle fleshly treata
tes. so meked and so in maner meted to bodily mete z they with
etynge as another poile worthely man: moche oughte we
to due hym z thanke hym and with a glad will be taken pe
nance z ouffee disse for hym y so moche ouffees for vs y
hertfermore as to the electesse whan oure lorde Jheso hadd
eten and seide grates. y is to say thankynge the fader m his
mansed of that bodily refection: he had these angeles bare
ageyn to his inoder y was lefte tellynge hir y he hulde
in short tyme tyme to hir ageyn, and whan thon hadd
done z were comen ageyn y was in pul short tyme: he spak
to hem alle these angeles y these weve z seide. Good a
geyn to my fader z to hove blisse and recompundeth me

In spes

Ipsie, incipit

In 

to hym and to al the court of heuen. fforsit it byhoneth
me to done my pilgrymage a whilke here in eurethe. And anon
thefor withfeyr fallynge don to the eurethe and aboute as flynge
his blefyinge. aftевer he hadde blessed hem wenten up ageyn
to heuen. tellynge thefore thuse tidynge of his gations vito
vie. And thefor of was al the blessed court ceoysed and ful
filled in myrthee & thankynge of god. And thuse in this
mande we moſke thenke and ymagyne the fofeside processesse
to fterynge of oure deuocion as by weye of meditatoun.
In the Whitch apesse ben many goode notabilities touchynge
temptation of man in this worlde, of the Whithede wynt-
Gregorye in oſhewe bottomes apoken in the exppostion of
this goſpelt. Ductus est the fuis in deuocit re and fpe-
tially toſpome in impfeito. the Whithede for they ben onf
piciently written not only in latyn but also in enſhly ſpe-
Wee paſſen onev at this tyme. apelynge fenthermore of
the tiringg ageyn of oure lorde Johu home to his mo-
der at nazareth. And than Whan he wente don flo p hille
and came to jordane. Johu baptaſt as ſone as he paff hym
tom towharde hym with his flynge pinte towharde hym.
oſheweſt hym and ſeide. Loo the lombe of god. Leo he pait
Both a way the ſynnes of the worlde. He it is up on whom
I amk the hoſly gooff veste what tyme I baptrized hym
afterward alſo another day with Johau. hadde oſe
Wed hym as he side pofft. and weſt et pectre with oſhewe
dyliples. apaken with hym al hadde a bygynnynge of
of his knowlethe as Johu tellyth in his goſpelle. al
toewarde once londe. Johu leſte þ tuttve toke the way to
Warde. Galilee til he cam to his modev at nazareth whom
We ſhulle alſo folowe hertely by compassion of his goete
travaiple al y longe way of lyxim myle as it was
ſeide by ſoide and what tynie y he was come ſome
and his modev hadde the fighte of hym no wonder

De veditur diu iu top.¹¹

though she was glad and joyous in so mothe þ thew may
no timege telle W herfore anon she voos 2 clupynge and his
synghe hyn Welcomed hyn home, and thanke the fader of
heneu y hāde brought hyn sanf to hyn. But thew With
by holdynge his place lene 2 pale : the hāde great compas
pont. And the ageykarke weilenthly encynde : An de hyn
Worshipe as to his mokke 2 also to Joseph as to his twelles
pader, and so divelled he With htem as the dite by fore meke
by but in another mande of synghe as by the lyvinge with
oute foeth of his apfection more 2 more as it shal pue hene
after. But for asmothe as it were longe weake 2 panemc
testionne both to the veders and to the heveves here of : Zif al
the processe of the blessed lyf of hyn chyld be written in en-
glish so fully by meditations as it is zit hyder to after the
processe of the boke by fore mempnes of a Bonanenture m luthyn
thew fore here after many chaptives 2 longe processe þ seveth
lytel edification pune as to the manle of syngle folke þ this
boke is especially written to : shal be left on to it dvalle to pre
passion the which with the grace of hyn shal be more
plomely contened as the matere þ is most meedful and most
edifynge, and by fore only the materes þ some most fuct
tuonse and the caprives of hem chukke be written as god Wole
zene gte that her fore as the same Bonanenture bisdeft. þ þ
Wilt folen the obwetnesse 2 the fynyte of the meditations,
take here algate 2 in alle places wrououtely in thy mynde befol
synde the frame of oure lede 2 hyn. m alle his deves. as W hyn
he stant With his distuples, and W hyn With othere synf anon.
2 as hyn he stheth to the peple 2 holb he spoketh to htem, and
also W hyn he eteth or taketh othere bodily sustenance, and al
so W hyn he W ortheth myrables, and þ foeth takynge here
of alle his deves 2 his manles, and principall holdynge his
blessed place zif þ come p ymagine it þ seeth to me moste
hāde, of alle othere, but as 7 troliche it is most lybunge to

to hym þ' hath grace thew of, and þo what tyme þ' singuleve
meditations be not specked, this genial shal suffise Amen
holl once forðe þ' he dygan to teche and ganve distuples
after that once forðe Jhund Was comen home ageyn-
to nagaveth so his baptingne of his temptation as it
is seike: he dygan liteel  liteel to thewe hym self þ' to teche thene
by, and m ætie for as openly as fully. We vede not þ' he toke upon
hym the office of þchynge al þ' zene folwynge þ' is to sup m
to þ' tyme þ' he Wrongste thes firste myvack at pe weddying
that was þ' self þay xij. monthes þ' he was baptrized, and
thoughe he of his distuples þchse den in the mene tyme of þhly
la: neutheles it was not so fully ne so cautionsably done hys
ve þ' John baptinge Was taken ersonned as aftew, and in
þ' hane We ensample of a wonderful mekenesse. Whan
touchynge the office of þchynge: he zaf stede to John that
Was mothe lasse With onte comparison more wORTHY than
he, and so men moliche seen þ' he dygan not With doste  blo-
wynge as many done: but With mekenes liteel  liteel of fesh
Wherforre upon a Sabbate day Whan he was come m to the Wy
nagoge as he was Wont to do With othere as in the chirthe of
jesbes: he woos up for to word in the mane of a myn stoe of a
clevek. And Whan aftew Was take hym the boke of the apphete
ysaie: he turned to þ' place Wher e it is Written, and so he
vande in this mane. The opwite of oure forðe here vested
upon me Wherforre he hath anoynted me, and for þchen to
pone he hath sent me. And than Whan he hadd closed
the boke  taken it to the ferm: he sat don, and than he
op al ferthermore  seide. This day is this scription ful
fulles m zoure eves. (I) Nowe take hede of hym holl me
kely at the dygynnynge: he tafeth upon hym the office of a
vedw as it weve a symple cleveke, first With a bemgne
d lowe hy these redyninge  aftew expolbnynge it mekely of-
hym self. And zit not openely expressynge or nempynge hym

of his in thinga uoc in cap
fqueunt.

self whan he seith this day is fulfilled thiscriptive. As who seith 7 þ ved this this day, am he of whom it specketh And the epen of alle þ were in the dynagoge were sette be filly in hym and alle they wondred of the wordes of þe that zeden out of his molkeþe, and no wonder, for he was lone vemly faue and also most elonquent. As weand seith to hym of þothe, þothe art faue in orhap passyngc the chyldven of men, and grace is sheelled in thy lapes. Inthermoe also oure lorde hnes dyspynge hym aboute oure salnacion. Bygan to clepe 3 gadeen to hym snyuples, and so he clepeþe þeþe, and andwic theþe tymes the firste tymc whan he was aboute the water of jorsane, as it was seke byþee and than they comen downe hat to his knonbelche, but they folwes hym nonght. The se cunde tymc he cleped hem fro the ship whan they wereen aboute to take þisst as lufte telletth, but than thonght they herden hym soneþe and weðe hym, neithesles they thonghten at þ tymc to tunne ageyn to her appre goodes. As he thevde tymc as mytheþt telletth he clepeþe hem fro the ship whan he seide to hem Cometh aftre me, for I shall make 300 fissters of men and than keste they her nettes 2 ship and folwede hym also in the tilo liste tymes he cleped James Johs. as in the same places is made mynde of hem with þeþe and gadeen also specially he cleped Johs, fro the brydale as sent lowme seith but þ is not expissed in the texte of the gospell. And he cleped specially Johslype, and also in another place ma thelde the publictine. But of the mand of the clepyng of the vemenamit, it is not expissly written, but I thinke mynde of the my, apostles chosen 2 nameth hem alle. As roll take we here entente to the mand of hym in this clepynge and gadevinge of his snyuples 2 of his consiliaoun. Whan hem howe louely he apeleth to hem 2 howe homely if the wech hym self to hem drawyngc hem to his lone, with june

Im p[ro]s

Andie nictien

Di[mi]gn[ie]

pacth by grace, and With oute forth by dede paimlicely lepynge hem to his mores hon's, and aldo goynge With hem often to the davel lynges tothynge, enfoemynge hem and so malle other maner baynge as gesy aboute hem, with as grete ture as the mo-  
des 16 of his olbne sone. Quod mothe þ as it is Writen, seurt  
petre to lede þ hat tyme he sefte With hem many place it-  
was his custome to vse up in the ingsht hem flepynge. And  
sip he fonde eny of hem vifheled, finely and softly he holde thay  
agenit. If he lones hem ful tenderly. Knowlynge What he wol-  
de make of hem. And thongh it so were þ they were men of  
nde and boystonre conditons of symple lynage, nenthefles he  
thoughte to make hem p[er]ches of the Wolde and chiefeynes of  
alle custen men in geostly batyle and domeshen of other. If he  
also lat vs taken fede of What maner of people the p[er]thy and the  
svomde bysan of holy chiche as of fiche symple fiftthers  
pore men in the viflowne. Ffor oure lorde Wolde not chesen fave  
to grete deckes of Wiff men or ingshtyp men of the Wolde. Left-  
the grete deckes þ fihulde after he done by hem ingshte ben a  
vetst to hev worthypnes, but this he vesrued and kepe to sym-  
ole as it was vefu. chelbrynge þ only in his olbne goodness  
and ingsht and Wisdome. He kongste vs and fained vs bleſsed he  
he With outen ende þins Amene.

Ino bemgina cura uſu

Of the myacte done at

the hrydale of Water twced in to Wyne

yfel þ say xii. monthes ſo oure lorde Thins was bap-
tzed as it is ſené; thay was made a hrydale in the
tume of Galilee in a place þ was cleped the same of the
which hrydale they is doute. Whos busale it was. But We
at this tymc ofhulle suppose after the common opinion þ it
was of John the eingalifte as ſeunt Jovine aldo telleth
in the ploge of the gospelle of John. At the which hryda-
le oure hды Thins mores was as he þ was the elde fte and
most worth of the thre justres. and thorefore the was
not beden in cleped thيدv as other ſtvaringe were, but-

In a" &c. in"

Cæcon sibi

In eudoxia.

In eudoxia.

In eudoxia.

In eudoxia.

In eudoxia.

In eudoxia.

In eudoxia.

She was there in his oustree hons homely as in his olne hons
or deynynge or minstvinge as maystwse thes of, and that we
mouke vnderstande by thre evidences of the pæsse of the gospell
Auffist by þe gospell senth þe moer of þin was there,
and aftir þhis and his distuples were cleped or beden therto
and so as we impose it byfel as what tymc oure lacyes flister
marie Saldome, the Wyf of zelede shapte to welede he sone John,
the zede byfze to oure lady to razavets. Þas was fio crane alon
te, mylde seyinge þe sfe olde make a keydale to he some John,
and so than oure lacye Wente Withst he to ordene thesere wyte
ne sayes byfze, so þwas than othere gestes were beden: thes was
there al wyte homely byfze. This seemde eudoxia is pat
she knewle the desfaute of Wynn. Wherewze it seneth þe sate
not at þe mete as othere gestes þere beden: but þe zede
abouthe minstvinge as oon of hem þe relateden mete and dynde
and othere necessaries. Wherewze sfe præceynted by tymc and
the desfaute of Wynn and tolde þnely he some thes of for helpe
vemerie. And þe myghste she not hane do: if she hadde seten
amonge othere Women, but she hadde visen fio thee keede pat
is not senely to be, And alsod it is not to leuen þe that
was vtononsely shamefaft: sat by he some amonge men.
Wherewze it folweth þe sate not as a geste but minstres
as it 16 seide byfze. This the v侍de eudoxia here of is: pat
she bad the sevimites fze to go to his done. And so it seneth þe was one hem
as if the keydale was gouned by him, and thesere fze she was dey
no desfaute were there at, as hevfore men mouke take hewe
vnderstande the maile of this keydale as the pæsse of the my
vace thesere at thus. Auffist we shnide byfholde oure keede
thi etynge there amonge hem as an other common man,
and þe trittynge in the lowest place not amonge the gaste
the most Worshipefull gestes abouen as we mouke vnder
pionde by this pæsse, for the shnide tethese this lesson of the

["A\nb\nh\ni\nk", "goddesses. When you have learned to love the best of all the gods and the best of men, you will be as great as they are, and as happy as they are. When you have learned to love the best of all the gods and the best of men, you will be as great as they are, and as happy as they

Erdie meyn

Im ps

se here by that oure londe sat sev fvo hym in þe seide eche
veth to Architechme And so pitten he sat in the hiest pluse
it semeth þe oure londe sat in the Wolbest pluse as it was seide
by fore And whan he hadde tasted the Wyne a preyed to
he and othere hadden wouken thev of the minutes þe luesbe
how it was made tolden openly the invale And thynne his
triples by leuenen in hym more snidly as hee the firste invale
þe they ween done by fore hem And so in that þis shell eade
his blisse and his go she de Afterward whan the feste
was al done oure londe cleped Jolyn by hym selfe a wyde
Leue this Woman þe tholb haft taken to thy Wylf as fokke meffor
1 ohal bynge the to a better and more parfite Weddying than
this is And anou With oure more Jolyn lefte his Wylf pe
and forwad Jolyn in the forside pacesse We molke note ma
ny thynges to oure witterne a edificacion Aftir þe oure londe
Jolyn Wolde come de as sent at the brydale a Weddying he othe
Wath vs þ matinome & fleshly Weddying is leue full and or
Deyned of god & Bit in þe he cleped John thes fvo he doth vs to
vinderstonde y goshly matinome is mothe more pinte a worthy
Also in that have deffive we swainge as to semynge þe he
zaf to his mothe whan he seide what is þe to me and to the
Woman As sent Afterward seith he taughte vs þen thel
ouse hane forpint the Wozde not to be kely and hane grete
oure aboute oure fleshly pavenz. So þe hev nede lette not-
oure goshly eyce vise ffos an longe as we ben of the Wozde
so longe we ben in dette to oure pavenz Bit after we hane
left it as forpint oure selfe mothe more we be fve and defined
of the be spynesse of hem And so we fynde written that they
can vpon a tyme to an hermyte or to a monke þe hadde fœ
pint the Wozde a lyuende politare in de seute his oblie flesh
by brothev prayinge hym of his helspe in a certeyne nede ton
thynge the Wozde And he bad hym gon to sev otherv hro
then þas was ded longe by fore And þan he Wondred of þ

bid dyng and seide þ he was deede as he likelie well, the monke answerede, seide þ so was he ded to the Worrde, and so tanghte vs oive lorde þ he that we þ hae forfale the Worrde: I fful se not be sofy aboute oure paveunt, and fleshtly fwendes ouer þ that the religioun askeþ his hou answerede to his moder, and namely to fuch a moder seymge: What at is pat to me and to the Woman, etc. An other in uudr stondyng is in thise Worrdes the Wiflich sordonves commonly tellen, and thew fore we passen ouer that at this tyme: After this more we hae here tethyng of patience and hope in theande of oure lady that lefte not for that swanne anfike we as it is seide byfere. And so what at time we clepen to his fye helpe at oure neke bodily or goostly thonghly we fpynde it not an non but other his hovdnesse, a contravente: We hynne not lene thew fore to calle upon fym by good hope: til this fhe his myd & gwaite the uufrauey watev & colde of a dill ftee & penance be turned in to wyne of comforte & goostly fayn ge: After this myfule was done oure lorde þ his Wyllynge & apfynge so forth to Wuthche & prethe openely for the falation of man: We wente fvo that place with his moder and his fiftuples in to Capsharnan befide azavefti, and after a felle dayes a geyn home to azaveft hede fyng e his moder by the weye & foflynyge his fiftuples & beflie herynge his Worrdes & his tefyng, for he was not ydeel but ende of the Wylleshte goode or tanghte & fpaak to edification, & so do we in his name, þ blefped be with his outen ende atmen.

Of þ excellent sevmon of oure lorde þ his in the felle

han oure lorde þ his hafde chosen & gadved his fiftuples as it is seide Wilynge to tethc hem, en for we hem the apfection of the ne we laffe, he laffe hem up am an hynne that is cleped Thaboz aboute tcho myde fpo azaveft, after the common opinion, and thew he made to hem a longe sevmon and ful of fnypte, the

Ae in vbm

Aengst de pinone sin in
moirte

Fors de pauptate

Ae bened in po in se
aduenti

O die in vni

Im pate

Which as sent Austine seith in the bygynnynge of his bole þe
he made of that same oswoune, it conteneth all the aſſent
ouf oſt cristen lynginge, ſſe in þe oswoune he taughte him first
whiche men ben bleſſed of god and Wrizthy to have his blisse
Also he taughte him the twelbe manere of preayere of paſ-
tyng and of almes ſe de. 2 oſſere ſtues longynge to the
aſſite dys of man. as the tezte of þe goſſe ſopenly telſeth, and
dulse dotteuues 2 clerke 6 exponnen it ſuſuiently, the which
protesſe wapassen ouf heve for as mothe as it is written both
in litiyne and engliffh in many oſſere places, and also it
were ful longe aſſesse to touſe alle the poyntes theſe of heve
as by maner of meditat ion, as he ſee ſee at this tyme we think
specialy note þe oure lode bygan this oswoune first at poite
soynge os to underſtonde. þe poite is the firste gromme
of al gooſtly excrectiſe. ſſor he that is ouſleyde 2 charges
tempal goodes 2 worldely vichesses may not ſeely 2 lift
by folbe cist þe 16 the mypoure 2 enſaniple of poite, na
inely he þe which his likyng and his affection vndee this
wczſe ly goodes. ſſor he is not ſee but thesself as in bon
sage of hem, ſſor of that thyng as a man louneth miſaſ
ly and by affection he is made 2 ilſpithly thralle 2 sevint
and this ſore 16 the poite man bleſſed. þe 16 to pay he yit
miſkarly louneth no thyng but god or for god, and þe ſore
he de pſiſeth alle oſſere worlde ly thyng for god. ſſor in pat
is he knytte to god as for the more part, as he ſore
ſeith seint Bernavde in a oswoune, that poite is a
grote ſethere or a great Wenge through the which a man
ſkeeth so ſone in to the lyngdome of heuene, ſſor as to
oſſere ſtues þe folſben in this plate of the goſſe, pe
mede of him is de highly ſor to come as in tyme þe folſby
aſſer, but to the vtrue of poite it is noweht by highly
ſor to come, but as in tyme þe is nowe aſſent it is zeuen
of teſte by the ſoſide ſtues at the bygynnynge of his

permon þen thuse zlesses ben they þen pone in privite
ffor her mede is the Epingdome of heuene. Do he seith not her
mede sffal be: but a6 nob. her mede is alsod they þen
not only pone. but pone in privite z ben blessed. ffor they
ynne stant the dtrue of pone, and he is pone in privite: þ
hath litel of thes privite of pride þ is common to manlym
de be the firste oyme, as a man is cleped pone worldely:
þ hath litel of worldeby goodes. But nob lebylke
this materne: turne we vs to thes maile of contemplacion
hyhollynge oure lorde Jhesu holl louelily and mekely he fitteth
upon þ hille: and his dстиples aboute hym. and with
holl louelily and sand esfere he opeth thfo wordes ful of e
DISPITATION: and techeþ y noble lesson of pleyne prouon
and alsod holl mekely d holl ententifly his dстиples be hol
den his blessed face d seven thes olbete wordes and setten hem
besily in her mynde. And so haue they sветe oye d geostly
libynge bothe in his opethse and in his sighste. And pically
as þ hope they were conforted in þ noble shorte prayere þ
he tanghte hem amonge othere in y tyme þ 16 the patev
hospere, and that for thes gorte fuynte þ they feleden thesVMyne
and alsod for thes gorte twent and hope þ they were putte ynne
thefor by, ffor a6 we mothe wel oppose as to thes firste y
16 thes fentee thev of. not only they unde夫stode it after the
lettive: but alsod thev With they hadken thymgh his gite thes
goostly unde夫stondynge of eche part & peticion thev of, and
ftheyn thes vyme 16 contened thes askynge of all þ vs nedeth
to thes body z to thes soule. and þ touthynge oure temporel
lyf z thes ly for crucl faynge in another worlde z all compre
hended in so sforte wordes. no wonder thes igh they had
den gorte flynge z consorte in þ prayere by thes gorte fuynte
þ they tasted thes vyme, and so haue they alle they þ priegh
grace felen thes goostly fuynte and thes swete taste thev
of alsod as to thes swonde consorte in þ prayere þ 16 t'ste

and hope. Holb myghste her tenſt and hope be more ſtabled & fweng-
ſhes: than to ſeen hym that al only enſele what was neceſſul and
opereſful to ſem to aſſe. and þ myghſte only zene it ſhem: teſchen
Hem þ peticion. By the þ hich they myghſte not eere in her aſkyng
ne ſaile of her aſkyng. And so he that was domesman made þ.
Libelle in her cauſe: ageyn the which he myghſte not zene he do
me and his ſentence. Also he þ was lorde made the gille to his ſev
nauities ſee to aſſe only tho things þ were neceſſul to hem and li
kynge to hym for to graunte. more ſonſorte myghſte not be toſt
thynge prayee and aſkynge in neſt. And also more on this ſon
ſorte of this prayee was the moſe. for aſnothe as next byſee in
the ſame place of þ ſermon. He eſprouede the prayee of ypoſtwinſ
& oſthe þ were not WORTHY to be Herte. And so was the medicine
more ſonſortable & likynge. þ the deſaute and ſyknes was ape
ned. to ſolde by ſore. al this ſonſorte ſhull we ſynde in this for
ſeide prayee pater no ſter zif we ſay it deuoutely & not-m didly
ſyne. for our ſonde þ his made not only this prayeve to his
ſtuples þ were þ tyne ſpeauly with hym in þ ſtyle. But also
to us & alle wſten men genially þ ſtinde made hee prayee to pe
padev of heene in his name vn to the Worlde's end. But the
more hame is heve is moſtke people decayed þ leuen to moſte
this moſte WORTHY prayeve and beſt by singuler donacion in
othere private pratyevs. or ſeynge it withſt our enuocion as we
mowe ſee alde many men and Women hevynge beſes with
teſſlynge on the ſyngres and Wagſynge the lippes. But the
oſrighte cast to vantes & the herte þ only god knoweth as it
is to deede ſette more upon Worldly things. Of the which
made of people ſpeareth oure lorde god by the apſhete and ſeith
this is people prayeth and howeeth me with his lippes as ut
hev herte is ſee ſvo me. But for aſnothe as this manke
is ſpoken of in many oſthe ſeets & hokes botſe in Latyne &
in engliſh: and this prayee ſuſticiently expolbined: there
ſore we paſſen on more ſhortly at this tyne herte. But so

thynge

thyngse toutheþyngse this prayer sothely 1 twolke þ who so Wole zene his entente for to speye it With deuocion and hath an in Wande deswive to the goostly under stondynge thew of. settynge hiss herte thew to aldo moche as he may Wshan he seith bothe in comon 3 m pueste. he shal thurgesh grace bypasse of tyme fynde so moche conferte thew june þ thew 16 non othev prayer made of man. þ shal be to hym so sauery 2 so effectule in Wshat po eule nede or case he be stured especially to prylye for veme hy and helspe to god. and so shal he fynde in his soule wha god wole zene his grace With gorte libynge 4 sulte under pstandynge thew of most aptment to his deswive 5 and þ otheve tshan is written in the common exponjon thew of. or pauentuwe than he can telle. 6 But moche folke a6 pereintes 7 hywes men haue more Wille to praye for special mide þ theye coveyten hene. than as twelke sones for the lone 2 the ple syninge of oure falder god of henen. and so theye setten niore her libynge in be symnesse in a punte prayev made of man to oure lady or to othere semites of henen. than theye done in this general prayee made of god Hym selfe, the which With oure dente is moste ple syringe to Hym 2 most preeſuelt to a6. and thew forze theye be deceyned in many manes. 7 Opeke not hene of the pante 2 the semice in Hely churche 8 zeithesles also othere deuoute prayevs made to god and to oure lady and othere semites ben goode to be selfe after that the deuocion of men is stured to see ye hem in couenable tynne. 9 so þ theye sette not god affetton the lasse upon this moste Worthy præuer pater 9 as moche folke in the seyninge of othere punte prayevs setten al Hym entente 2 preken hem With gorte deuocion. 3 But in the seyninge of the pater 9 theye ben to uercligent and vablen it stursh With oure deuocion. and þ maketh ofte special mide tempo vel þ theye hopen for to haue by the seyninge of suche punte prayevs a6 to oulome her enemys or be lepste foo fyrce or water or podeyn deth 2 othere godly piles 4 but þ 16 a gorte

Thi expiencia ordiespe iv

folye to triste upon by the seynge of emp prayers ouf oute
vightel is lybunge, and also men shulde not defuse suche
apenale tempore medes, but only as it is the wille of god
that al only knoweth what is predeft to us, and with oure
shal gete us most effectely of emy other prayes the pa-
tev nostev zif it be seide trellely with deuocion, zepally,
by þ petition, and asþunge fiat volunta that start in wille
in teera that is to syp. Onue fader in heuene wi wille
be some in alle thynge as in heuene po m erthe, and þzap
it be best to us for to be kepte fwo five or Wateu or sokeyn
zeth or emy other bodily spile. With oute doute oure fader
of heuens god wole zeue it vs after the forseide petition
with vightel is lybunge, zelles not syp the nene so many
suche private prayers, for we vede alway of some mat-
tives and oentes þ some were breite. some volounted
and in othere smde manles printe to shamefull zeth as
to the wortel, and þ was best for hem z entrees of her
iope in the blisse of heuens, wherfore it hadde ben a grette
open foly to hem as we wel moive weten to shere prayes
for to haue be kepte fwo suche bodily hauines or spiles, and
as anemptes oodeyne zeth: it is predeft to many men
for to haue such zeth shamefull to mannes fighte as semt
Gegezry, telleth by enſamuple of the aphete alde, that
was willed of the Lyon that god spurngeth ofte tymme here
vightel is men by such shamefull zeth. for as holy Writte
Witnesſeth oðethly. The vightel is man zif he be outome
by emy maner of bodily zeth: his poulde shal be faued zette
in veste eide lastunge, zend theles we prayen ofte z thint
leffully to be kepte fwo soodeyne zeth, zbut þ is vndecaton
den þ we be not tunoured with redly ſyne thev ynne to dye
with oute vepentante of hevete z othe vife of modthe, ins
they to as þ hope is most best, z effectuele þyv the pa-
tev apenally in the tibo laste petition, and asþynges thev of

Am ps

Edie minn

Sta" Xim.

By the Which we prayen almyghty god faðer of henen thut
he suffre vs not to falle to ben encombred with tempta-
cion of kely oymie. But that he kepe vs and kepe vs feo
Wilkednesse amen And thongh it so be þis mater of this
Worthy prayer be so plenteouse. And alsp the desse of the
Writer hese of were to ckepe more thow of. Æn this hede
for this Writen in so manye otheue places as I hope sufficient
ly. And alsp for the grete pacesse þ folkeð after we leuen
this mater at this tyne 2 al þe pectuouse sermon þ oure
forthe this made to his sisteles. In þi hille byfore sinke. go-
ynge Don With hym by denoute contemplacion 2 gyfholdynge
holl þ after þ noble lesson tanght in the highe hille ag it
was skilful for the highe pfeition thev of oure lóde. Æn
can Don With þ meke floode of his sisteles opchynge alsp
homely with hem by the weye. And they 2 the briddes of chy-
kenes of the hene folwen hym With mothe goostly hylmge 2
Devytynge ech by fore otferv to be next hym 2 hene his Ætvi-
ons 2 otheue Words 1 And after he was come Don mo-
the people come ageyn hym byngyngeDUiſe ſke ſolke 2
many 2 the gospelle tellech by pacesse. the Whiche alle he
ful of miche heled 2 made hole bothe in body 2 soule. And
this pfeethy we paseu ouer mothe pacesse of the gospel 2 nuyy
chapitres of the forſeike bole of zbonauemre for the litel edi-
ſicacon of hem as it ſemeth nedeful to oymple ſoules. to
Whiche this bole is especially Writen in engliffy as it hatſt
oſte be ſeiſe here byſore, and so lewynge the pacesse in ma-
ry places. We ofhille only telle the notabilitiés thev upon
oſhorthy to edification amen. Of the sevint of centurio
and the ſone of the litel bynge heled of oure lóde. Æn
this gospell. in þe oure lóde mekely in prayed.
Wente bodily to hele the spke ſeemt 2 wóle not
gon to the bynges ſone prayed. O uve pride 16 veproued
am þi ûbe in conférie maner ben vedy 2 keef to gon to tichse men.

It ne nos inducens in
tempeſe, 2 li noo a malo

Fro paces in septubr.

C" a" x"

no cont supbram
miſdmoſt.

C
ap
"n"
y

ap
y

and myshty that we molbe de worlde ly chorshiped by and to
plese hem er do the sevintys þe molbe for worlde ly mede. as it
be ben lothe to gon to ponde men er symple or to helpen hem
in hem nede for goostly mede left it were azent oure worshi
pe as semt Gogorie moteth in this plate...
Of the pale
tyke man liten vond in his bedde by the fons helyng and seles
of oure lorde 7 sun through the dypleue of hem that beren hym.
for this gospelle we haue en sample er dotne þo steches
bodily spines cometh of goostly dyknes þis dyume and þ
the helyng of goostly dyknes is ofste cause of bodily helpe
in oure lorde preest fozaft to the paletike his spines er ake
heled hym of the bodily pale, also weve we molbe see the
gvete vtrue of twelbe dypleue in that the feith of the dypleue
of oon man is helpeth in pauteth another. as the feith of the
geveve of this paletike main faued hym and also in my ney
te chapitre by fore the feith of Centivio hat helde to his
sevint and also weve after the feith of the Woman chima
ne: faued hir doughtev and so it falles now alway that
th Childven baptized er after deede by fore the zees of diswean
ben faued in the feith of her godfathers through the mite
of wiste and this is openly agepine some hereles þe helden
the tontvie opmon...
A holl þa in aetha was heled of hir
spines by touthisnye of þe heme of oure lorde cloth 7 sun.

the gospelfe nempneith not the Woman þas heled
by the touthisnye of the heme of thins clothynge.
but semt Ambrose er ofere dextoues seyn that the
Was martha the sister marie ywaledeyne. as þe heme
of thins clothynge as semt Bernard seith may be on derv
stinde eny meke sevint of god. the Whith me wy dionne
deð þe doth oatheth to knelle twelch in gerte and knolkelethe
openly by molbe that only god is the prupal doer the se of
and hought he as the cloth heled not but oure lorde the
that weved the cloth of the confusion of marie ywaledeyne.

Ca
"X"

is de firmitatibus, frund
coz paribus;

E de vinte afeu

Ca
"XX"

Im iba vestnede
an 7 sun

nue curteys lorde Jhesu was prayed or beden of Symonde
the leprouz on a day to eten With hym, and thee to
he gimites glaslyr cam to mete as he was wont to done
ofte stithes the of his othne curtesie al so for the loue and
the zelle þe he hadde to the subuacion of mannes sonde for the
Wist the was made man, so for etynge With men to beung
nely communynge With hym, and volwe hym on to the lone of
Hym Also for a sinthe as he made hym self so asfely
ponte þe he toke no possession of worldes goods fee hym
selfe of so for his selfe so for thogh so loue of ponde he that
was the myrone of mekenes wh that tyme he was pyed
or beden to mete toke it for the tyme and plate mekyd
With curteys thynkynge and good wille And thynme
lyp fel þe maie makelyne of paumenture of tyme bysore
hade herde hym fiche and thogh to icheynge of his
goate was gvetly swed to expation to the fervent
lone of hym thongh it were zit pulye his m hir ferte
as han his ferte and eneibe as he was at the mete in
the fous of the forseide Symonde the was so fervent
by touche of with sofde of ferte With ymme forth for hir
 Symmes and al so with the communynge five of his loue
 þe myghte no denge a byde, but anon the wente
 to þe forseide fous as here his satte at the mete con-
 fide vynge of With oure hym the myghte not be fauf ne
 hane forzeneesse of hir Symmes and so the wente bol-
dely m to the fous and as she hadde forzete his self-ta-
 lynge no velbarde to the gestes þe the were at ye mete
 halvinge dom his face to hir epen to the euthe she letted
 not til she cam to hym þe she songhte and in wadly londe
 on the lorde Jhesu And anon than she fel don to the gramide
 asferte at his feete and With goete mbarde sofde to
 thame for his Symes m his ferte as prak to hym, then hyn
 ge as it were in this maner As my worte lorde I weet well I haue magdalene
 Intuitio

Jesu Christi

Et die Mense

Aeon

and twelfeby knouleleche that ze ben my god and my lorde, and
p[]r] 7 haue offendez zouwe sie maeste in many grete offendez and
trespassen in po moche p[]r] 7 knouleleche sothely p[]r] my oynnes be
With his oute noubee as the gravuelle of the ore, p[]ut for asno
the as p[]r] bylene p[]r] zouwe myy passath all thynge, thes fore? Wuer
thes p[]r] synful come to zou and flée to zouwe gecte undy. fo-
thyngynge milde ly of p[]r] 7 haue offendez, and askynge undy
p[]r] forzuenes, and p[]r] bylente With al myn heve amendement
of my oynnes p[]r] 7 thyl al nede to my pover ferfale zouwe
obedience. Goode lorde p[]utte me not foo zouelde ferfale not my
repentance, ffor othe vefute p[]r] woot wel p[]r] 7 may not haue
and alsp p[]r] wole not haue, ffor p[]r] 7 londe zouw soleynly alone an-
othe v, Wherfore goode lorde ferfale ze not me, but p[]unyfye
ze me at zouwe ville, neithesles p[]r] a ffe algate undy, and few
With fer gecte trust of his auyt and milde affection of his londe
the eisred his fecte ofte. And fadly wyppinge of the dynte teres
p[]r] thikke p[]r] the fer ofthe his fecte with hem and p[]r] it seomethe
hereby p[]r] oure lorde p[]r] the Bente haves fote, a fteurdavh whanne
the f[]a[]d de wel fcept With fer gecte flecte of hir und vond vaynnes
p[]r] hir teves f[]ulde toufche oure lorde fecte: of the Wyppes hem
With hir heves deuoutely, ffor the bwoughte no thynge w[]h
of p[]cions to Wypp hem With, and alsp the Wyppes hem With
h[]i]r heves: m amendement of p[]r] the haddde byfpre trespassen
With h[]i]r h[]e[re] that is for to say as the haddde byfpre vfed
it m p[]r]e p[]r] ovmite: th[]anme the Wolde p[]utte it to the vfe
of mekenes p[]r] deuoton, And alsp for the feruent londe, p[]
nonon p[]r] the haddde to h[]ym the Wolde not be lette thev of
by the feithynge of emy cloth to Wypp hem With p[]ut of the
Wyppinge his fecte With h[]i]r h[]e[re] a fteer deuoutly byfnynge
hem ofte p[]r]the, a fteer the alloynted hem With a p[]cions
Oynement p[]r] the bwoughtee With h[]i]r vndposyngc p[]auen
ture p[]r] oure lorde fecte were haddde of the weye, alsp
for milde denotion bygymnynge With d[]uode at his fecte

["as she six after which more holiness of lone anoputvinge his\nherses. (L) orde god who so wolde inbawedly thisenke a taken\nhede to this rede of this woman a alle the awestamtes\nther of: moche goostly fynfte shulde he fynde thev ynne fe\nvinge to inbawd vepentance of oymne a to twelle lone of\nJn & gветe deneacon. (Z) ut now for this as to the pacesse ta\nke We hede also of the mane of one lorde (I) in this ty\nme holde demgely and paciently he ouffets his done al\nhis wille, ffor it lyked hym fil chel knosbvinge thes inbawde\naffection a the twelle lone of his herte, and so al þtyme he\nassed of etynge, and also with his oym alle the gesstes wondryn\ng of the woman and of þv onkis rede a of the patience ef-\none lorde Jn and his ouffrance of hisr, and especially the\nmayste of the hous Symonde hemes hym gretly in his\nherte þ he wolde suffre such a comon Woman synful toth\nthe þ homely, and in þe thonghte þ he was no apfete chp\napfinge þ he kneske hir not, but oine þe apfinge alle oppe\napfetes kneske the lefte thonght of mannes skerte. A werte\nopenly to his þue thonghtes, of the wrynge thev by hym self a\nwley apfete a more than a apfete, and by en样的 of tivo\ndettomes he concluded hym in fitynynge the Woman that he\nheals so cnyful, and þe gvinge þ he loned hym more and the\nhed hym more token of lone by his dede: than he with al his\nfeste, and so of the wrynge þ not only the prefition of alle dtnes,\nbut also the justifying of the synful stant pnapaly in twc\nthe lone of god, he seide to Symond as for a conclusion thus\nmany oymes ben forzen lyre for the loned moche and\nthanne he turned hym to inbawde lyne a seide to hir as for\na finl ende of þe he asped this feith math fane þ go now þ pees\na lorde Jn his owete and lykynge was this word to hir\nand with howl gветe toye than the wente away. Sotsely it-\nWas so lykynge þ as þ twelle: it wente neue aftev ont of\nhis mynde, and so was the piftely counted to Jn lebvinge.", "10", "11", "12", "13", "14", "15", "16", "17", "18", "19", "20", "21", "22", "23", "24", "25", "26", "27", "28", "29", "30", "31", "32", "33", "34", "35", "36", "37", "38", "39", "40", "41", "42", "43", "44", "45", "46", "47", "48", "49", "50", "51", "52", "53", "54", "55", "56", "57", "58", "59", "60", "61", "62", "63", "64", "65", "66", "67", "68", "69", "70", "71", "72", "73", "74", "75", "76", "77", "78", "79", "80", "81", "82", "83", "84", "85", "86", "87", "88", "89", "90", "91", "92", "93", "94", "95", "96", "97", "98", "99", "100", "101", "102", "103", "104", "105", "106", "107", "108", "109", "110", "111", "112", "113", "114", "115", "116", "117", "118", "119", "120", "121", "122", "123", "124", "125", "126", "127", "128", "129", {"bbox": [2774, 270,

Cta. xxxi.

Circa
Anobit

Circa din

Ctavieqis fôs

Ctavit sip carnie
Chimone xxyij.

Circa to sequens.

Circa pectenția p[ro]pud

Cont lollardos no
de confessione

Ctavieqis fôs

Circa

Hus oymne fully and lybynge ende after in al honeste holidy and sealwynde algate to hym and to hiss medder with oure deptynge þeðeðantwyll in the forſeide apſessse æ the ſentenc[e] of this gospel ben many gветe notableſtes to oure edification of the Whiſche we ſhulle touche ſome in apſte. A p[ro]ſt as to a soideyn conforte of alle ſynful ſolke we haue here openely the weſt in oure lorde? In the habitude of his ende lede meyck þe p[er] ſone æ so gladly forſaſp[er] many gветe ſynnes æ treſp[er]tes of this ſynful woman æ so doth he to alle þe twelvely deſiven 2 as ſen his n[am]y as but here d[u]yhoueth chavite and twelve loue þe was so ſpecialey comended of hym in this wo man the which only ve ſonemeth p[ees] byt[ebene] god 2 the ſynful man as the apostil ſeith þe chavite coneth the n[u]l titude of oymes. And with oure the Whiſche it is imposſible to pleſe god, ſſſer as ſent 2 Bernaunte ſeith the p[er]tute of eudy mannies ſoule oſtal be taken 2 chymes after the meſure of chavite þe is this oyme. þe is to pay that ſoule that that mo ch of chavite is gyſete. And þe that lytel is atel. And that that nought is not nought as ſent p[ou]lde. ſeith after the w[es]h[er]ſynge of many gветe ſtues. conclud[ing]e thug. 3, 2 if 1 haue not chavitee, sothſel[dy] 1 am nought. And theſe ſee p[er] oure lorde of this woman þe for this louede moſche, theſe ſe haſde moſche ſo[er]zeu[n]en. As it was ſeide by ſeide 4, 1 more also here haue we enſtample of twel[ve] ſententu[n]ce 2 penante þe is n[ec]edefuſt to ſo[zen]eneſſe of oymes ſſeibed in this woman waldeleyne as we haue here, 2 the Whiſche p[er]tute as al[]kely chavithc techſeth p[ra]ut in ſolke of herte. 2 the ch[ar]ſiſte of mol[]tſche. 2 in ſatification in ſede. 2 A p[er]ut h[is]e p[ar]entu[n]ce ſome men thenken after the fal[]s opinion of lollardes þe ch[ar]ſiſte of mol[]tſche is not n[ec]edefuſt but it p[u]ſeth only in h[er]te to be ch[ar]p[ien] to god as this forſide Woman was, ſſor the goſſe[]t tels[eth] not þe p[er]aſt eny word by mol[]tſche, and zit w[ha]b h[is] ſyme fully ſe[zeu]en as it is p[er]t

And as it semeth this a gorte evidence for þ' opinion without
ferto is an answeve responable þ' oure borde þ' to W. from the
make his confession in herte: Was thes e in bodyl presence of
ray god and man to W. from by virtue of the godfede was al
so open the thought of herte as is to man opinion of mol
the. als ofte fitse the presence of the gospel of thes e.
and especially herte openly both of the woman and of thes e
viseth thosghste. W. fere the thought of herte only as
than to hym asnotfse. as is noth thes with opinion of mol
the to man bodily. And for asnotfse als nowb m thes nelbe
lalbe W. hat tyme þ' We hym e dely We offende hym not
only aftew hys godfede. but als o aftew hys manfede þ' he
boughste as With his hym e goofly deth. Thes fede as
byfoueth to so satisfaction to hym aftew both thes e pides by the
We penance knolkelefsynge oure tcefpas both of god and
man asfinge for forzeuenes, and fitfien We haue not fene
his bodil presence as malkelefsne hadde: Thes fede m hys fede
as byfoueth to felle to the preeft by borde þ' We haue offen
des hym as man. als We felleen to hym by repetance m fef
te þ' We haue offended hym as god. þ' is to say at the leste by
des lyfne. ffes thers by onely We ben depavtes fvo hyn. and
pynkynely lefen the gorte beneface þ' he zaf as m hys manfede,
W. fede zif We wole be vestored ageyn and knytte to hyn
as We were byfede in grace: We muste done satisfaction
not only to hyn as to god. But als o als to man þ' We haue so
foefale by des lyfne m man: as it is fede. And so as hely
chifche hath responably ordained to goden knolkelefsne by mothe
and make oure confession treelely of oure fynne to the preeftes
þ' he hath ppeally ordyned m hys fede as hys virks feno
to the borde of the gospel þ' he epk to hys diuifles W. hyn
he fende to hem thys. W. hat so eide ze bynden m erthe yt
of fale be boniden m feneu. And what ze onlyde fere thes e fyal
ben vnbonden m feneu Of thys treel penance need ful des ly

Amor de la confessione magdalene.

cymme not only by repentance in herte: but also by achiufte of molthe to the precef; in goddes ftede, if We molbe, for more god aſketh not, and theſer with of ſue ſatiffaction ſolbeynge: We haue pſte enſtample openely ſhelſed in this bleſſed Bo man if we abe by ſore poynſufft magne magdelyne, in the p[er]ſſe by ſoſe ſende of this goſſelle, as it is open ynough touchyn ge the fire part of the laste, ſ is to ſay repentance, and ſatiffac tion. And as to the ſe condede, it is confession, though we veide it not for ſeu by word ſolbeynge, for it was non wede to hym if ſeu ſwell be fully ſeu herte oure word, if ſhe there beynge in his boſily ſpence as it is ſende, neithſeles ſſe ſhelſed the eſtine of this confession, p[er]ſtely in hede, in it, that the word not ſhe be to hym in p[er]ſute as p[er]ſuſſt, as aſſpnge nity as the myaſte haue do bytſwixe hym, if he, or elles onely by ſoſe his diſples, but ap[er]pynge for no ſhame, it is a greeſe part of p[er]ſanțe in confession, as the chces the place and the ſe tyme wſbe ve it myaſte be to ſeu as open vepeoff, as ſhame, that was in the house of the p[er]ſaſſe, that fly ſeu ſel haunye inſignation, as deſpite of the p[er]ſuſſt, and also at the mete w[im]t it p[er]ſuſe be in ſon ſolbeynge to hym, as alle his gestes upon him ſo the vepeoff, as the ſhame, if the haſe of his cymme was po greeſe, w[it]h ſe p[er]ſuſe forth, if the ſe ſoat al ſhame, and vepeoff, one ſoeth, and so in that hede the ſeu inſolbely ſe openely ſeu cymme in genaſſ, and also by wille in p[er]ſual, not vepeſpige ſe to haue ſeued it veſeued, as openely tode of ſ hym, if the cam to oure word, if ſhe w[it]h, as the w[is]ſte, wel known in p[er]ſual the leſte parte theſe of, and if myaſte responſably haue veſhonſed ſeu openely of it, or he haſe ſoſeuen it, but oure curteys w[or]de ſu ful of g[te]e, of my[cy] onſe, if virey contrition in his herte, and if goode w[ille], granuited in twſe cypylene, if he was, virey god, and if myaſte fully ſoſeue ſeu ſyne as ſym ſlyſed, and theſe w[il]ſe, if he haſe ſuſp[on]e to haue ſins g[te]e, as ſoſzenenſe, and al po the ſeuient loue, if the ſhe haſſe to ſym the w[is]ſche, in v[ines]

Ben uedeful to every man þ wole haine forzenuenes of oypune, and
po With outen eny more penance he fully sebzaf a ff hir synne
and bad hir go in pees. If was pees of conscience fully maad
bytchirye hir a god a man for hir twelbe feith a byleue. in the
weschiche were grounded þftele ly hope a chasteeet as it is seyde.
hadde made hir fauf. and po syal it the moste synful man pirs
or eide syal be. zif he haine it twelbely grommed in his herte
by dreye contention as the hadde. ffor this With oute doute
he wole not enpave for eny shame to knowlethe his oypune
by worde openly to man in goddes stede. as the sige by eul to
hym þ was gothe god a man as it is seide. But hax pa
uenture seinteth to some men þ as the synful man syal folbe
this Woman bytelve forthynlynge of his synne. po ofnulde
the preest folbe oure worde þ light forzenyng. þseellod thew of
enopynynge no more penance. than he dide thew fore. But he
ve anfweven soly sottours þ seyn that the contention and se-
thylnynge of oypune may be so gveate as þ syalte. that it piffi
seth With oute eny more penance to ful forzenuenes thew of.
the wbat hese as it is zif the preest wyghte se a fully kno-
we. he sfulde zeue no more penance. But for afnosche as
man seeth not the herte as oure lorde þ god a man sige.
po he may he may not knowle it but in ptie as by tokenes
With oute sforth. thes fore as for the onke pt he syal enop-
ne penante for oypune more or cause as holt chaste hath se-
deyned, and wole god that a ff synful people wole folde pirs
Woman in twelbe forthynlynge. and than With oute doute.
they synlde haine of god ful forzenynge were the penannte
more or cause of the preestes enopynynge. As forthwithmoe in
the forseide preesse of the gospel oure lorde þ zaf enstimple
to the pchowres of goddes worde þ they synlde not spaven
in tyme to sepe the sothe. for siple syng of hem þ fedden
hem or zehen hem other godly sustenance. In þ not With
standynge þ the þhavise fedde hym as the sige ofte. the vephended

C
u
x
n
i
i

nuo condicem nia
in p[ro]priety homn

trible cont[est]ham
justif[ur]turam
repeal tolem

Ard Die Avenu

A p[er]t

hym openly in his owne hons of his midbyleue, of his false thought
in the which he hadde, in dignacion of the synful Woman, as
it wolde seme to seyng, of his gret malegve: he spawed not to
justifie his Woman, if he demed so synful, of herbylenge his more lo-
uynge god than he. and if she was faues by his trethe byleue by-
fore hym, if fayled hev'n of it. But not withfondonynge this on
if other fide the pharisee lefte not after to feden hym and to
due hym humaunte as many men wold done, the which he hat
tyme if a fofthe is feide if is contrarie to hev'ille or apportioned
with twainken hev'rum humaunte as affeccion fvo hym if heith it.
be he neither so good or venious in dyuynge, and so fofely in his con-
cion hev'n fchellen him selfe what so eke they ben onlonynge to
hit if is dvey soffastnes, as more vilynde than was the pha-
vis'de, and so doethy more veproef of hym as more peynted
theles the p[ro]how or an other goostly man, if verpentheth cestes
p[er]one: shal not cpare to seye the fofthe in tyme fee dide of,
malbge, or withdealyng of fauou or any temporall p[er]fche
z'if he wolde be the trethe membre of wist, and so fentially be the
war of gyfsmeg or fauou to evrou, for if is most althomn
nable, as in this forfide apace of the goſſe, in this that
oure londe the verſed to the pharisee the goodes of the
Woman in the which he fayled, as if he woffhe his feete
with his feres if he diſe not with water, and so forth of
other, and thev with he tolde what he diſe to hym if he
ne diſe not: the haue ensample and techeing, what tyme
we be tempted to uſtifyng of oure selfe a veproof of other
than to thynke if haue in mynde the goodes of other that
ben or moſſe ben in other uanall vepetynge oure dene good
odes and brynynge to mynde oure de fautes and
trespasses, and so ffulde we duously, as we oure selfe and
extenſen other, as so fofte in the due of trethe mekenes that
he gr[at]unte us myrrou of mekenſt bleſſed jſt almen
of the ap[er]bylege of oure londe jſt his with the Woman

["Sancte vigne at the prie of Watercapitulum, where was a wall of stone, upon a tymhe that was once called the wall of stone, and not to be taken away, but to be taken away and to be taken away again, and so forth, as the wall was a prie of water, upon the which prie was vested with hym as very of goyng. Lord, what is this? It is a wall, and so forth, as the wall was a prie of water, and

Tâxxm

Aont slipus doacres
f. 122r

Ave, 9 cunctum

f. 122r

conuerit

Aeng st joh

Eie meniv

Aes nij

many gwete wisse men : the pde e the pſumpion of many clekes z pſchoures is confounded z reproued the w hithes z if they chulde chelwe her wiscome or her cûnyuge not only to co man but also to felde men : they wolke holde al as loste z such a cymple audience telle vnworthy to tak her prouide a pefet. The pefuore in that the diſtuples broughten hev mete to hym and for den hym eten theve atte welle : we hane enſuiple of poite and bodily penance in his mane of fedynge after his tranayle so theve wthout the cîee and as we molke suppoze dwynbynge of the Water, and p not only in this tyme : but also we suppoze of te ſithes Wshan he wente by that cunte he eet in that mane wthout the tounes z the s wellynges of men at som hyue or welle were he nede po wery or tranayled m fedy. chedwynge thever ynme the gwete loue p he ſadde in poite z mekenes. We vose not anvionſe sigſtynge of diſe metes vosted and soden. ne p[ious] vessell of oiluer ex powter. ne delicate Wynes w[ite] z vede: but only the clene Water of the Welle or the vyne chyn we breed thever wth a porie man mekely upon the euthe. Also in p he anſkede to his diſtuples p[er] Wshan they basen hym gon to mete z felde to hem thus. I hane mete to eten p ze knowle not. ſpo my mete is p y do worthe the wille of hym p sente me. and so he above the compnje of men of the cîte to pche to hem. ffirſt the molke pe hawt beſy he was aboute gooſtly fedynge first fulfilſhinge in deſe p longeth to the poide z gooſtly onſtenance : though he hadd thew to gwete nede, and so zaf he enſuiple to p[och]oures and tuwates for to do. myche more gooſtly fenyte is contened in this gospelt. the w[ich] w h[is] p do w[es]weth to knowleny more fully : he p[ha]ſtak p[yn]e it in the boke of ſemt Anſtyn upon the gospelt of Joh[]n w[he] re he maketh of the p[ess]re of this gospelt a longe p[ro]čeſſe? a clergial ful of gooſtly fenyte. But for asnothe as here is made impnde of the poite of oure lorde Joh[]n as it is ofte byſore z also of his abſtmence : therefore of this t[ek]keune viues

Ips v

Audite in cœmum

pfitefly taughte vs by ensample gothe of hym selfe et his dis-
tuples it fyal folde aftø more pleyfly in the nexte chapitre -lowe -

Thouk the distuples of pluckke the eves of wome and eten
it for stringer on the cabbate day

in a cabbate say as the distuples of oure lorde Jhesus
Wenten With his hym by the feeldes We here uppe toen Wns
grosbynge they were in stringes 3 plukkeden the eves z footed
hem bytthe hee hondes z eeten And the phavises prat eue
aft pyede oure lordes Words z dedes for to taken hym in de-
paute ageyn hee falbe veproued heerefore gothe hym and his
siftuples. And seiden it was vncleuesful on the cabbat day.
But oure lorde excused hem freft by nede thyt 16 out talle
in the falbe as wamd and his men in nede eten the pceestes
bixed. Ý was ellis forboden. And also by Ý veson Ý the piceftes
of the falbe on the cabbat day encendede 2 maden fucrifice Ý
with his fereven bodily werkes not so neceffit as Ý they diden
and also he Ý was auto of the falbe zaf hem lene. But zup-
we talle heere mwyably entente With de uorte compaffion of Ý
nede of the distuples in the pſence of hee lorde a myghsty. We
offe vefonably be fixed to the loue of pointe z bodily nede ſe
his ſake. Ffor wonderfull it is to thenke Ý they Ý were chosen
po specially to Ý highly degue of a poſtyle 2 their ſhuregh made
pintes 2 domesmen of the lborde ſhulde ben putte in po grete
pointe z nede for to eten the tallb wome for stringer as they
were vnceſonable bestes. 2 namely in his pſence Ý was ma-
ker of aft mete 2 drynke at his Wille 2 londe of al the Worl-
de as though he myghte not helpe hem at hee nede. 3ut-
the goode lorde Ý dse aft thynge for oure ſaluation. he ſup-
ſecede this nede in hem for the beste. as he toke hym self al the-
nde of maubynide with oure ſinne, and so though he haddo
compaffion of hem in aſmochſe as he louede hem tendrighy. ne
ucreſſels it lyed hym Ý nede in hem 2 the goode Wille of hem
they With Ý glady ſuſfixed Ý nede for his londe. and so it pleyſed

Et a xym

Apaſſus emigely

A contemplation

hym not only for her nede þ he knelde moche thes fer fore: but also for ensample of vs þ hulke come after, ffer here hale we especially þ hale for safe the Woke for the lome of god 'en sample r furynge of thes tues namely þ ben nede hulft to vs. þ is to fay pacience in bodily nede, þ site pointe r ageyn slotenye vious abestment, and as thes fuste putthen thes displayes of þ hem þ hadden laft, r forfaken al þ they hadden fxe to folde hym suffred paciently r friendly, r grete nede of bodily hinger in his presence Wnom they payen miraclously for their othere men r helpen at her nede: moche more we sighs te to be pacient in bodily nede What it falleth þ we be not so Woethyn of þ fitchy lome god, but wathen hale derued for ouw infly bynge andCONVINCENCESS ageyns oure lome mothe more penance r Siffe than he Wole suffre vs fer to hale. And pauenture we comen nede to so grete nede fer to suffre for his fale. And as to the seconde, þ is þ site pointe for goddes lome 'We hulft understonde þ his pointe passed in fection thes feste degre of hulff, pointe of othere Wifton te compavil son, ffer other memes pointe þ hale forfaken fer twifes lome alle maner vichesses r Worshipes of thes Woke: is in vepitacion of men, m as mothe as it is holden vious as it is, But his pointe was in vepicef and deSpite of men in as moche as it was not knownen þ he toke his pointe carefully but as of nede as it semed in thes forfide apesse of hym r his sstuples What theye eeten valk come for hinger in he hale hem not, and in many othere places of the gospel he felleth hym as pointe and nedv, And for aimoche as þ pointe þ cometh of nede r not of Wille is m deSpite r vepicef, and alle þ lome we hym feyen þ he hadden nefifer hons ne POSSESSIONS: theye hadde hym in the more contempe, ffer commonly fuche nede hulft pointe men den deSpired of alle men r fette at nought, but neid theles they molbe be ful honowable in his fighte: þ thins zaf ensample thes fer of thes fore it is ful pilons fer to deSpire emy

pore (men)

Aps. in

A die meiij

A
ca
xxij

pore meij, Bit zif ze Wole Weten Who is vitnonsely z piftely pore
we shtuuk ondewstande that not only he þ hæth made his pro
fession to pounte z þ hæth left alle Woldely vichesses as m
aue With oure soþth: But he þ hæth þ pounte sette m his
herte With þyneforth: so þ he Wille not ne loue ne desve a
my Workely goodes or possessions but only that is nede full
to his lyvynge. ffos zif aman be m pounte z shtuue nede we
oute forfth thurgh like of Workely goodes. and thew With he
desve With deliberation in his herte With þynefeth moze
tfan hým nedeth: that man lyeth not in dtonse pounte
but in Wrethfed nede. ffos the linte of the Wille With þyne
forsche With fulfent thew to: suffiseth to the fulfylling
of dyne. and to the lOSse of meke, Wherfsee he þ Wole
be piftely pounte he muste loue that nerthev he hane more desf
ve more tfan is nede full to his lyvynge. Of this dtonse
pounte expe keth sent wernand sevnonem de aduentu. smo
ne m de wæt d m eð the colinatorc z c. et m espia ad ducemi
Conradt. Afferthewmore touche ynge thes theidde utue that
is altemente. Wher of ageyn glotonye we hane ensam
ple hewe of the s triples. and alsbys fœce m oure dwele. if we
chulle undervonde that glotonye is a vice ageyn pe Whith
it bys houeth vs while we lyuen in this flesh for to hane
towntniele batyle. as holy fadres that knewben the temp
tation thew of by longe expience tethen vs and specially seft
wernarde in d nisse places telle ths how we shtuuk ple gloteny
and nor isfhe the body only as it nedeth to the helde thew of
and more shtilde we not weke or desve to thes body. Wherfsee
m al that we taken ond. þ is to say to fulfille the linte and
the flyng y þ passeth the times of lyude. and disposeth to deth
gosily and goostly. and so it falleth ofte that many men be
p mothe outcome with the linst and the flyng of the flesh
that abe divestable bestes they pitten the linst byfere thes
helle. talynge fuchse metes and droukes thes Whishe yel buille

trio comtis

T.伯威

a
b
c
d
e
g
h
i
k
m
n
o
p
r
s
u
v
w
x
y
z

A
Levii m p[ro]m as
devicos. ca
xxij

A
C
T
U
N
E
B
I
G
N
I
A
M
I
N
S

tris de p[ro]tia estiales
fru gilaspo.

Wel contravie to hev helc, and a fter the Whicht they Witten held
þ thecy shtuile fellen gwete passions & opknesses & so not only
is the body consipposed to seeue god & otuouse occupacion but
also the foule kefyled þ he may not see god with clernesse of
herte as he made hym to And cothely this is a foule dice
& a pious and neithskes mochse peple is Glynde & betevied in
this pomte gotse worldehy & goofly þ excufen hem falshy by
the loue of the plessh & the stervnge of the luste þ commonly eTHE
wen þ is most hollome to the knde zif it be not likyngc to the
confinalite & destven þ is most vnholsome zif it be de lumente and
likyngc there to Wherfore amonge alle the spites of glotene
this semeth most vepresuable in as mochse as it is not only
contravie to the foule but also it kestoyeth & fleeth the body and
so he þ tafeth mete or dyvne w itself fully enolkynge þ is contravie
to hym & vnidisposinge to bodily helc may die of his dome &
vepreef in goddes fight as of a manfere. & þ is WOOFE SKEE of
hym selfe otfewe men þ ben oulcome by the finalite & ye temp
itcon of plessh for to take of mete or dyvne þ is hollom though
it be likyngc ond ther in vntyme or more in printe than
nedeeth or with gwete lust or greedyngse. Ben more exen
pible for the common in printe of the firste syone of al
dam. But for as mochc as this vite of glotene in alle
his spites is vepresable: there fore it is needful to vs for to
espewe it to oure posbee. And gele & kepen the vtue of this
cete abstmence as oure londe þuizd his snytles & apostles
& othere semites hauen gothe taighste as & zelle vs ensu
ple kepynge the body & keespynge as it is uedeful there to af
ter the knde there of & the tranaple þ longeth there to in uut
nere as an hoes oibeth to be kefte for to done his towrey
so þ he payle not by de faunte in to mochse abstmence on ynt
oon fide. and þ ke be not vebelle to the printe & to proude
by moche pampsyng on þ other fide. And in a good mene
of abstmence þ techeth the vtue of distention the Whicht

Ies in

Die meyn

Ies in
xxvii

s ist weder seith is not only a virtue, but
also kepe vse of alle othe vutes, ffor se if labke pat
seith vtrue is vice, and as seith weder seith is distvencion
is more vkepe of alle vutes, as his distvencion touchspunge ab
semeene vfedying of the body stant genialy in this pompe as
seith instyne seith in his twoe of confessions, if a man take
of mete a dyynke to oustenance of the body, only as he hol
de take of medicine for to helpe his infirmites, wherfore visht
as in takynge of medicine man seith no velbawde to more or
lasse or to the pionfete or boystoufesse, or obbetness or bitter
nesse, but only as it is most convenient and ftable to helpe this
poor or the onnes, so for asmothe as humge a thwust ken in
firmities of maneynde, though the fuste of man, mete and deme
as ken ab medicine to this in firmite thiside be taken holly as
for medicine this of as semit instyne seith, as his mothe
is spoken here especially of abstenance and gloteny by omblou
of the humge and the fymple fode this ageynes of the divitie
of this as it is seide, ffor asmothe as here eneth the thewde part
of this bale if seith in contemplation of wites bleſſed by ſee
ſtedenesſy. Upon the Whiſch say to our eſtiple he bygyn
to fighte ageyn gloteny especially by his faſtynge in deſente
as it is ſeide by ſoſte, the Whiſch vice of gloteny he gramite
vs gte to eſtſelle in the vtrue of distvete abſtence to kepe pat
is bleſſed with outen ende aumen.

Expiat contemplat p. Sie maury et al. et al. cum contemplat p. Die Jons. que est paves inſi.

Of the fedvnge of the gerte people w drees multiplied.
wo tynes as the goſſelt telleth of oure londe the
multiplied a ſelbe lones of drees, and thewwith
ſedde many thousaides of men to the ſille. In
the Whiſch p[ro]ſſe takynge ſede to the ſwords and
the drees of oner londe as the goſſelle openely telleth. We
moſſe ſee to our eſtitucion geſtely many goode ſterynges

tus, tanct d ylufft vt
ſelv[us] 1r crunt xxvii

Itin non dein se abſtin
ephae ad ſe de monte
ſei p[er]in ad religiosam
tin in diu[n] se censur

Die Jons.

Ies in
xxvii

Athe inpuors.

Athe divias

Athe dyfues.

Afr.

The stwesd plu
nictia.

to doue hym and thonke hym 2 Worshippe hym ponely and ppeally
we molke seyn in thys aptesse þ oure lorde JESUS was maufull and
twteys 2 dynde 2 diswete 2 twauffete. Aftwyt þ he was my
puffe chelben his wordes whau he seid thuse 1 hane pue 2 my
upon þe pule 30 þ my stwed hym 2 dwolke hym to selyen hem 2
feden hem at her nede 30 as 3ams Bitneseth. Al the ertse is
ful of his my. Also he selyed his gorte curtesie 2 wonder
and dyndenesse in the cause þ he assigned aftewr seymge thys
30 for 3o nowt thuse thuse sayes thay abiden and sluffen 2 gwen me
fastynge and thay hane not wherwe of to eton. As though
he 3er bomiden to hem for hev hem stee done to hym 2 my they
abiden 30 with hym. And neithesles 3 sodnesse 30 was for hev
ollne apfte 2 goode 2 not for his 2 but 3 is his souene dynde
nes 2 curtesie 2 endeltes goodnes þ he hath lydynge to dwelle w
us only for oure apfte 2 salnatou. thongh3s thev be thev through as
to hym non enures of his goodnes 3 hev stee alle tho þ solven
hym by good lydynge 2 glindly heven his sotterne 2 depn his hes
tes 3 he louch3 2 hath lydynge to dwelle 3 with hem goodly, and
payleth3 nede to helpe hem at hev nede. Aftewr more oure
lorde JESUS talkynge stede 3 many of the people weve comen to
hym 30 for hev cuntve. and sepynge thes aple of thes ple 3 to no
the fastynge by cause of thes geue trauayle 3 theys slfiden ha
ue 3 hev goynge ageyn home ferde thus. A3 if 7 suffee hem to
gone home a geyne 3 to her olbue houſe fastynge. theys ſful
dou payken and peviffhen 3 yeve. 30 stede thes he selle3d þ
he was diswete 2 twauffete geynge by stee hev nede 2 dimmysht
and thes fore oedeynynge selle 3 vemedie by stee to hev bodily
inſteuance 3 as nedefulte to hev twayle to come aftewr, and
so in thys spetshe 2 deede of JESUS is dotne and enſtiple of diswe
aou to plates 2 hem þ san curve of oſtewe to take stede of hev
inſtormite 2 of her tilande. and thes aftewr oedeyne to hem bodily
inſtenance tovenable 3 pſſuaent 3 they fayle not by deſute
in the weye of thys bodily lydynge in ertse. Also in the

César

Ibidie Soms

César

forseide pressre we moillc understonde goostly the g'tions gonnan
te of oure londe Jhesu to vs lebynge m th'st waselde ets day. ffor we
haue nought to eten godly or goostly: but we zene vs. and so
zif he suffre vs fastynge: we fhuukk payle m the weye. ffor
With oure hym: we moillc not helpe oure self m eny goostly
nede. Wher we see we haue no mater of elation-or vepne loye
of oure self what tyme þe we felen any goostly transfete or
apfite m goostly ex'tire. for it is not of vs. but only of hym.
and so zif we take good cutente: we moillc see þe ben twelle sev
nauntles of god 2 chofen of hym the more apfite þe they den
m lybynge 2 the newe god 2 the more excellent m fris zistes
of g'te: thes more meke they den 2 the more a drie te m hev olbne
fighste. ffor they knoollen wel þe they haue nought of hem self
but wrettethdesnesse 2 fyune. ffor the more nev a man tometch to
god: thes more dere fighste he hath goostly. and so he seeth thes
more cle'vely thes gweate gooduesse 2 thes mycy of god. Wher we see pde
and vepne loye þe comen of goostly blyndenesse moillc not haue
place 2 vestynge m fris soule þe 18 so lightnes thurgh g'te. ffor
with oute doute he þe knelbe wel god 2 sothely exampyned hym
self. myghste not be proude adly. Telso heve is gweate comfort
to cynful men of the gweate mycy of oure londe Jhesu zif they llo
de twrne ageyn 2 come to hym by drep vepentante: wher ty
me they den separated fvo hym 2 gon m to the ferre tuntze of
blikkidenesse. ffor ab the goeste tellethe þe was specially
fured to mycy of the people. for asnothe ab some of hem were to
men to hym fvo ferre tuntze. So with oute doute whole he
to every fynfull man þe whole come to hym goostly as it is fwy
de his weye of vestynge nede so longe by fore etmen

Of the vestynge of oure londe this is whan the people wold
fere þe oure londe Jhesu lyhane made hym hev lymge.
haade fede thes people to the falle as it is fede in thes
nexe apfess by fore: theyf remege his myghst m of meate
and how he myghste helpe hem at hev nede: fof hev temporel

Alison
Enshie

César

aperte: the Wolke haue made hym her lynge; but oure lorde
Jhesu Knolbynge this Wille of hem: hem vnlibetynge: fledde m
to the hille: so þe sey myghlte not fynde hym: and this was
þe hille as some clerkes seyn upon this which he made that
excellent oermon: þis is spok of by fore: And this he fledde
poe he Wolke haue tempel lyngdome & veyne Bozides wor
shipe: But take we here good entente holb & m what ma
neve he fledde this Worshipe effectuelly with our euenynge
If this he bad his eustuples take the ship & go m to the wateu
by fore hym: And this amie he aldone wente up m to the hille
So þe zif the people Wolde felen hym amonge the eustuples:
theis fulde not fynde hym: and he staped away fvo hem þe
soughten hym to Worshipe, zenynge enainple to vs for to
flee tempelde Worshipe: for he fledde not þe Worshipe for
hym self: But for vs Knolbynge What a pille is to vs to
toene or deſue tempelde Worshipe: for this is þe Worshipe
is oon of the moſte piloue gnave of the enemy to cauſe
& bigyle muames ponk: and oon of the ſhenyeste bithſene
þe dræweth eon & oulcometh the soule deſly: As heſtſer it the
Worſhipe of Plaue or of temporal Loſdſhipe, or of guet tu
nynge: for ſtarſely is this eny man þe hafth delite in the
ſhipe: But þe is obſeth in gweate pille of falhynge or elles
fully fallen eon m to the pille of deſly ſymie as the mo
We ſee by many rednomes: As heſt for aſnothe as þe haf
gweate delite in the Worſhipe: is deſy alle tymes in his mynde holb
he may kepen his Worſhipe: to make it moſe: and so as ſeu
gegegey ſeith: In as mothe as amau hafth ſette his Knynge in
thynge: þo longeth to the Bozide or to the flesſh heve byneth
ſothe: in mothe is he dep arted fvo geſtely lyſynge: oue
of god & heneuchly thſynges aboue ſothe: Also he þo longeth
Worſhipes is deſy to apauue and geten hym ſvende: þo moke
kepe hym in his Worſhipe: also ſotheſen hym to gweatte
Worſhipe: As heſt fore ofte ſuthes fallen diſe causes in the

Ips in
in

dEus Jous

Ta" in
XXG, in

Whiche he offendest God et his olbne Conscience for to plese su
the Svoendes, and in the same manere he maketh hem done fynym
also commonly he hacth indignation of otheve þ ben in Woresfy
pe & bachteth hem to make him selfe semen more Woreshipe full
more Worthyn, and so he falleth in to haine et endie of his Bo
theve Also he hait hyn self in his olbne fighte, also deueth
to ben holden in otheve menmys fighte Wortsyp and Wortsipe full
and so he falleth in to foule vice of elaton et peide et veyngloene
but thev fore as the apoftal seith, he þ hait hyn self as ought
Worthyn as han in soth he is nought, he deceyueth foule hym selfe
And thev fore serde oure lorde to his Sistuples in the goffet Wsh
ne ze hauc done alle thynge of ben bodes to zolw, feye ze
pofely Wath hevte We den Wnwothyn and veyne pernaules
but this may not he pay þ holdeth hyn self Wortsyp and Woz
fiche full, ff e vorthemore atte Caste whan this fihynge of
Worsipe is vooted in man, he is himgry and giveny after woe
spheres that he may not be filled, but endy day peneeth nolbe
Worsypes and grete, and the mo þ he geth, the mo he
congeth and deseth, ff or he hait algate more Worthyn, more
Worshipes full than he was byfere botse in his olbne fighte and
m otheve mennys fighte, and so he falleth in to depe courtise þ
is the foulesfe et voote et crust of manye otheve vues of
this veyne delte in Worspheres of the pike thev of ceynte,
bevnawde apetheth to men specially in this manere, Alle We ben
noble et Worthy creatures and of a givte manere Wille, Wersfoe,
kyndely We desiven highnesse, but Wo to us zif We Wole fol
We hyn þ Wolke sete his fete in the hille of Loxdshippe et high
mysht et be lyke to god in Worshipe, þ Wol but sev in thys
feye op by proude Wille in to this hille of highnesse, first a
glorions aungel, but sodeynly felle don thev fvo manak a sen
le feende of helle Also telleth heede fevthevmore þ he that
foule feende after his falle, courtynge by his wikked eionion
se Wille to taften man Son fvo his blisse, he saveth nonst

We of norib, الأنيرين

It

Abevi in SV in
a stenp

tempste hym for to stie vp to þ hille of londeshipe e grete myght
if hym self so sodemly fil don fio. but as a fals tvert PROFILE he
ofseibed hym a notser hille like thee to if is to fay thes hille of
grete cùnynge, and tonseilled hym falshy to stie up m to this
hille by proude destive of worshipe whanne he fide to hym in
this maner. ife sult be as godde thineghy grete cùnynge.
knowynge both the good and euel. ffoz a smochse as man zap
his assent to his CuggeSTou: thserfore he fel don as he dide. if
so we molke se þ collecte of grete londeshipe e high myghte,
pryned the anngel of angeles blisse. and destive of grete
cùnynge: deffoyld man of the ioye of eideles lyf. and of
both his wittieſes was givnde a cause delite destive of veyne
worshipe. if he ferefore ove nyge this chile of veyne worshipe.
if we deede the fak of anngel e of man: we must fle
m Wille both this hilles of high worshipe @ grete cùnynge
and gon up With ourte londel ifne m to the hile of contemplation
@ devotion by mekenes forſkynge the worſke. @ the wille to
worſipe of the comon peple as he dide. @ but m this pleyne
ge fio the peple @ gopnyge of hym allone in to the hille as it
is ſide byſore m the pcesſe of the goſſell: take we gede to ou
ve confiſation holb we lefte his diſtuples @ made him ageyn
her Wille to take the onſip @ go m to the oee With ourte hym. for
they Wolde not her ſtanks hane ben depeſed fio hym, and m
if was her destive good for to dowele eue With her londel ne
uereſſeles he ordoyned oſtere veyes ſeeynge Lishat (as beſt
for ſhem, and so thanne they mekely Siden as he had e weren
obediant to hym. thongh it so were if it were neſte so gve
uons @ harde to ſhem. @ this it faveth commonly With
gooffly lyues by ſpeciale ſehyge of the pſence of lish @
of his absence m her ſoule they Wolde not if che he ſulde
go fio ſhem as by ſpicialle gooffly comforte in enp tyme-but
he doth otheve veyce. ffoz he doth and comeſh it is
his Wille, and for her bestel @ but what ſhat ſhal ſuch a

Ips in
a

Iznie Joms

Ira XXVII

seuonite soule do Ishran the seletsh hir goostly fponse, / his so
Withdrasben touchoynge his special consorte: / sothely the by
Honeth his bestly and ofte clepe hym ageyn in continuel desse / de
seuonite prayeze, / and in the mene tyme paciently: / suffre the
abrence of his fponde, and by enſample of the diſtuples of
p'thurgsh meke obediencze at his hirdsynge keuteyn in to the
chip z token the Water in his absence: / suffre the walbes et tem
peſtes of temptation z nd ilſte, and patiently abydeu til the
sole of his gte come in to p' ſoule and make veste and pkes
as it ſhal folde after in the pcesse next to come. / of this
matd ſeint wernavd in diſuſe places maketh p'are pcesſe
and deuolite, / the Whith for aſnoſe as it longeth and is
p'tment specialty to goostly folke, and as 7 hope is written
sufficently in diſuſe twetes of contemplation, and we paffen
on the vse as we dous in many otſene places ſuche auторi
tes of hym: / left this pcesſe of twistes bleſſed lyf ſhulde be
tedious to comoun peple z p'ymple ſonles, / to the Whiche it
is ſpecialty written: / amon. / of the prayer of oure forde
Iſu in the ſille z ſaib after he cam to his diſtuples deyng
after the diſtuples of oure forde. / were gone
in to the chip z the Water as he bad him z as it is
ſide by ſoſe: / he wente up in to the ſille allone and there
Was he occuſed in prayere in to the ſeuerche p'art of p'nyſht
so p' thie partes of the nyſht: / were paffed he hadde to
tymned in prayere. / and this we veden p' ofte p'ethes he zaf
hym to praye, / as he ſoſe take we here good entente / Wbat
mante the prayeth, and ſoſp p' he loweth hym in his man
hede z mekeſt hym to his pader of ſeuene. / he chedeth ſoli
tarie places z goth to him allone to prylze z doth his tende
body to penaunce. / and waleth longe Walſynges, / he p'yetſ
as the treſe hirde for his chkep. / for he prayeth not for
hym ſelf but for vs as oure aduocate z mediato bytſowe
the pader z vs. and alſo he prayeth to enſample of vs p'

Ira XXVII
p' can de
A Xm' & Xbi'

Ira XXVII

He should be ofte sithes prayen and specially alone þyer, for ofte sithes he bad his释iples & taughte hem for to þye. And that he bad by wode: he sbelles hym self in depe, he taughte hem for to þe it is neشد, eide to prayen & hought payle & leuynge thev of: cheleynge þ contynynge m þyer ofte aslynge in prayer geteth at theaste with onte payle þ thynge þ is asled, and hene of he tolde en sample of the some man. þ at the faste thurgh þonge crynge & aslynge of the widdes Side hev eight as the goþolf of onke tellect. Also to stuen hem for to prayen bestly, and twiste for to gete þ they asken: he tolde an other en sample of a fivende, þ atte faste thurgh, moche aslynge lente to his fivende, he deeds þ hym needs, as the same goþel tellect m ptesse conclu synge and saynge thuse aseth and it shaff be zeven to zolb And althys he seide to teche as the Stue of good þyer. the whith may not ben estymed, for the Stue thev of is so myghty & so gret, it geteth al goodnes. Puteth an ap aske man of widdes, wherfore zif þ will put entirely suffre adifites, & myghtily outcome temptations, & sufficient be þ a man of prayer, Also zif þ will take the fweigh te Way to heuene by twayle & penance of the flessh, and thev with his GLYPH<223>fully contynue in goddes seene, be a man of prayer. Also zif þ will putte a way veyne thonghtes, and feen thy soule With holy thowghtes & goostly meditations and seuicions, be a man of prayer. Also zif þ will stable thyfert herte in good puippos to goddes will puttynge a way vices & planntyngc Stues, be a man of prayer, for thurgh þyer is goten the ziste of the holy goost, þ techeth the sonne aff thynge, þ is neشد, thev to Also zif þ will come to fenuely contemplation, & fele the goostly owbetnes, þ is feled of felbe chosen soules, & knowe the gret eououse ziftes of omne for the god, þ mothe be feled but not spoken, be a man of prayer, for by the chise of prayer specially a man woteth to conté

Ae is mi

Die Jomg

Ae is xiiij. xxviiij.

placuit et the sefynge of heuely thynges, heve molbe we seen of holb gветe gosely myght et stue is deuolite prayer, and to confirmacion heve of et of alle the thyngeb þ ben seide by fore that holb writte et dittoues seyninge fully upfuen, fferchermore we haue a expectiale proofe in þ we seen everyday by experience sufse apfones symple et villettred, by the stue of prayer ge ten and haue alle thynges þ ben faide by fore, and many mo gветteb ziftes of gte, & hevffore mothe oughste alle twisten men be stred to the excise of prayev, but principally they þ ben religion, we hof manke of lybypige is ordeyned more specialty here to, Of this stue of prayev and holb on we lorde god zeuteth to hem þ deuolitely asken hy in prayev, þ thing that they asken in manke as it is most spectful to hem, acemt & hawbe by deuolite apfesse tellecth in sufpe plaues, the what apfesse paffynge oul turne we to oueliftu and his sufplees et the forfide apfesse of hem, what þ oure lorde was allone pffynge in the hille ag it is seide, his distuples were in the oce in gветe seide, for a poffit he ag the wynde, we ab a geyn hem et the ship in poynt of paffynge thyngh the gветe haweb et the gветe tempeft þ was visen in that tyme, and so we molbe see zif we take good seide by deuol te compassion in what musthief et ebnification theye wexen at þ tyme, sothe for the gветe tempeft þ was visen upon hem and also for the upghestes tyme, and principally for they takede hev lorde's disence, þ was al hev vesute in hev node, but he þ goode lorde þ euewe what we ab best for hem et pat ouffred this seide of hem for the tyme, what he sulb tyme also sente hem conforte et helpe, and so at the seeth he a byng of the myght, he cam don ax the hille gopuge upon the se, and conynge toffarde hem, Al dobb byholde we he we mwardby holb þ bleffed lorde after his gветe tnayle of lenger walbyng et praying, cometh don allone in the myght tyme ax þ tranaylous hille et paunter stony hawfote, and

Ae but we can et xij. hougiij.

Theotef

so goodth he vady vp on the Water as it were on the eche ffe
that creature knewe his maker & was obeyed vnto him at
his wilke, And that time he cam mygh the shippe the distuples
unprovinge þe he hadde ben a fanta fne: cryeden for dwere and
that an the benigne lorde hauynge compassion of him and wil
lynge þe theyr onfilde no lenger ben de frowblode & chaylde: 'by
fere his of his presence to fide I am that he sepyen:
beeth not a dwede, and that poter: if was more fervent pan
other that twynge of his myght: at hisiddynge bygan to go
to liberte hym upon the Water. But anon as a greeve wynte
blewe: he payled in byleue of dwede, and of bygan to dwenche.
but the goode lorde with his vight fonde toke hym up and
kepe hym fwa pittifying, and that anie wente in to the shipp.
With hym. And anon al tempeste cessed, and al was paces
of greeve tunsillitte. And of the distuples with gaste venience
toye recepynge her lorde: were putte in greeve vest and powyn
by comforted by his blessed presence. This is the paces of that
gospeff that forth. In this paces touchynge the distuples like
haue goftly eottne, and enfample of practice in tribule
tion. And of the pafte ther of as we hadde byfore to thynge hy
selfe of the vtue of prayer as it is fide. Wherefore We pitt
ondevonande þas it felle With the distuples bodily. So it
palleth Abith vs alday goftly. Owe lorde Jhesus suffeth him
þen chosen of him: for to ben disfesd & haue greeve tribulation
m this Wolde both in body and soule. for as Godly Writ we
uiffeth he betith every childe that he receyeth to his graue
and as the apostul ponle seith. Alle the that not kynce chil
deven but of Adoutrye. And it is fped ful to vs of ben
beten. And to suffe tribulation of disre in this lborde. for
many taules /ffor thev by: We ben taughte for to knowe eu
we selfe of oure owne Wreathed wnes. Also thev thuygh the p
fiten goofly geten dtyes. And with thev ben goten thev
thuygh kepen the better. And furthermore þis most of al

["thee", "thee", "thee", "thee thus far we trustfully hope & ably den the eue lastingly mede\nin the blisse of heueney, Wher fore we shuft not ben diston\nfortes by hem or impacient in hem, but vathsee toueite hem\n2 oure hem, 4 but for asuntothe as thee apfite of tfulconns\nthough it be mochse worth, and of grete oute motse mede,\nneutheles many men thusken hem ful faire, & gowtchen hem\nas miroportable, by cause þ theye knowe not as seen not as oute\nof hem, 6 rent heles many hody suttones tellen 2 techen us\nthee grete apfite of hem in many places to conforde us glad ly\nfor to take hem, and paciently to beven hem, and especially a\nmonge otheve senit Bernaude in diuise tветise, Wher fore we ha\nlie no wonder though oure lede, 8 suffred his diuuples\nthee Whiche he louede so specially to be tounbled with tem-\npestes as it is seene, and suffee tfulconns, for hee knowe hev\ngoostly apfite thev by, ffor ofte we veden þ hev sfruy as ab in\npile by tempestes 2 tonteie Wyndes, but it was neueve\ndrained or fully piffhed, and no more fhulle we what\ntribulacion so eue come to us, 10 if we suffee paciently and\ntruste fully in the helpe of oure lede, 15 that Wold not\nfayle us at oure nede, 20 almen, 25 Thollk the pffavisees doye\ntolen occupation of plundive of the vondres 2 ye deedes of 15\nthee, 30 fhulle haue no wonder though some men taken or\ndistion of outlaundive of oure vondres 2 deedes be they\nneue so goode 2 twelbe, ffor so it byfel of oure lede the of\nte fithes, and zit myghfte not we even in vordre or deede,\nWher fore by, 35 on a tyme, þ thee pffavisees askeken hyn\nWhy þ his diuuples wuiffred not hev houdes wshan they\nWente to mete, and in that theye kepte not hev custome of\ntwo the tethynge of hev elders, 40 but oure lede seynige þ\ntheye charged more thee w affsynge With oute forth and bodily\ntrumefte, 45 than vntues of the foule With pyne forth in goostly\nclemesse, 50 auſe vende havde a geyn, vespynge hem þ they\nbraken the heſtes of god for hev twndications & bodily obſuities", "thee\n\n15\n10\n5\n15\n10\n15\n10\n15\n10\n15\n10\n15

secularynge after þ: vites þ' comen out of the heere: sefeylde more a man, than forth the bodily mete taken w' unwafted händes. Wherfore they were gretly stlaundees, 3 seves agyn hym, zbut he took non heede thefer of, ffor they were gyntide m' ponle thymghf mälice. Also ofte sithes oure lorde þ' hekough te miracles upon the Sabbate dayes. If weve goddes halydayes to the jelles, as ben the sondaies, now to cesten men, and þ' he side to confusion, 2 veproef of the jelles, þ' kepten streepe ly the اللke m bodily observances, 2 not in goestly underston synge a6 his Wille was, ffor he and not the half day fex to leue theyr ymme good Werssynge 2 deodes of charite: but for tessen 2 abstine fvo sylme 2 bodily werkes. Wherfore they were gretly stlaundees. þ' is to my' token occasion of plant se ageyn hym 2 confuwden m' to his deth 2 sondaies. If man was not on goddes haliue, þ' kepe not the Calibat day, zbut oure lorde lefte not thefer free to werche miracles and some goode deodes of charite in the dayes, but mothe more he side hem for to destvoie the jelles evour for sondaie. And nowe tyme also whan he taughte m' the dyanage goestly lye and sondaie, þ' he was the dreste of lyf, þ' cam fvo senene, and holitt by houed hem to eten his flessh 2 drynken his bild: who þ' shulde be sanf 2 haué eue lastynge lyf, þ' they understondynge his wordes flesshly 2 not goestly: gruetheden agyn hym 2 token occasion of gretely stlaunde, and many of his sithles thymghf þ' understondynge flesshly, fex foken hym, zbut þ' petr. in the name of the yn, apostles auftwerde, þ' they wolde not leuen hym, fex he hadde the wordes of enclustynge lyf, and þ' was stlaunde to the badde: was dute to the goode. Also in the forsde wordes 2 deodes of oure lorde þ' we haué enstiple, þ' we shulde not lette to done goode werkes for occasion of stlaunde, unflisfully taken of other or fex eny and euelp Wille of hem, and specally of that dere þ' is necessarie to ponle hele: We sfull not tessen for eny

Psalmodic, Wherfore semit Gregoey seith - þa man sval rather suffee psalmodve for to avise : thran þe sval leue þe twelveth that is to say in thve mannes after the common sentence of do it togeth first of the twentse of good lyf man sval not tesse for psalmodve. Þ is to say. Þe sval not done deely sylme for put tynge alway of eny psalmodve. Also a fottowe or a precis þe sval not tethse or pithse fals for eny psalmodve. - But m caas he may holde his poes of a terteyne twentse. As wher tyme he knoweth þe thve serevs ben obestynate in evroue or shtulde ben the were of þ þwentse were seide. The thyrde is trewe of vigstibities þ sval not be left for psalmodve. Þ is to say a somestman sval not zene fals some ne a witnes beven fals vecorde for eny psalmodve. Zsnt of otsve retepyne de des þ mothe be lefte with oute pille of soule. A man sval otherwys thes tesen thowgh they ben goode m hem self. for to pintte alway occasion of psalmodve as the apoftil pande. seith þ he holde rather uede eten plesst than he holde the thwrough zeuen occasion of psalmodve to his voutsayn. Also m the forseide acesse of ouve (zde) þ sval the ben taught fer to chauge more the clemesse of soule or þ sisporth to ver tuues. than bodily clemmes. Honeste With oute deth þ is no otue pime. (Nouthesles honeste or bodily clemnes is good. so þ it sispose not to veyne glorie or curiosite. or lethserie or otsve synnes. And þ ben goode custones þ ben geounded upon ve sou for to ben kepte. - But the bid synges of god and the ord mantes of odileynes m holy chivese. Ben mo the more fer to chauge, asherfore m this poite even ma ny twisten men. and specially religion þ chaygen more bo sily obestynances a custones thus they disposen to no otue. of þe ben ageyn ve sou. than the done the bis synges of god or the do it tome of holy fadves. touch synge thavite. mekenes. practice devotion m prayere. Dis tuete abstmence. and otsve otues. Wherfore they mothe do it

Vitae velle

Proceſſ

De centuplo pumph

Cradit

the veproſe of oure londe ſhun puelly ſevpued the pitarſees openely
as it is rive byſee. A Of the ſpicalle velbarde of oure
londe ſit by ſhoten to alle that forſaken the vokede ſe
ſat tyme oure londe ſit by occasion A this londe
of the viche man ſ Wolde not leuen his temporal goo
des for a pemon ſende that it was haue a ryche man
to entven in to the lyngdome of heuene the apostile pe
tw. m the name of alle his felawes the my apostles aſted of
hym what velbarde thep ſhulde haue a hadden forſaken and
le ſee alle woeldely thypnges for his ſake. And thanne oure lde
se auſtbarde not only deſotymge to him a ſoneyn mede in the
blisse of heuene: but also to alle oſtive that ſeſaken ſade e
mode and other ſynne and tempere goodes ſor his lome: the
hindered folde in this Wolde, and after lyſe and laſtynge in an
otſer Vokede to come, W her ſore alle this p haue taken hem to
goostly lyngne and fully ſeſaken the Wolde: haue mateve
of grete goſtly tope and ſpicalle conſorte in this byſeste of
hun not only ſor the eade laſtynge dyf m heuene that they
tuſtely hopen to haue by his gions byſeste: but also ſe
that hundred folde velbarde p thep ſhuk ſeluen m this Bo
ly lyſ zif thep twelvely londe hou and fully ſeſaken the
Wokede, that is neythor golde ne pluse ne deynte metes
or pſious cloths: but goſtly vithesses of vutes and w
ſorte of the hoſy goost, the which he al only knoweth p
by experience ſelects it m hyn self, and p is amonge oſtive
the ne conſtience of veste in ſoule londe of ponde, that paen
ce and oſtive vutes. And what tyme oure goostly apone
hins Wolde, and to W ſom the ſenſible ſpence of hyn is ſette
gothe in body and ſoule: that paffets not only an hundred
folde, but also a thonsand folde: alle the pellſhly by lynge
of euſe, A this eſpicall zife of hou is known to goſtly
folde by ſore ſende. And it is hig to pellſhly folde p haue
ſette ſer herce in conſorte of this Wolde as the paphſte

a and ſeſiynge

ta
p[us] mi

Die Joms

and felynge this ziste preketh to god in this manne - lorde
sowe grete is the multitude of thy owletnesse þ þrast hist to
hem þ sveden the
of this mater we semit bernarde maketh
a denouie processe in a textise of hym that is cleped we colto
jmo onnoms et hyn opekynge more plerily of this gosfly
mede of the wofich this gintte vs apart amen
Of the transfiguration of ourne lorde Jhesu in the hille.

and man: he shewed þ he was verwy man by that he
suffred after the Eynde of the common infirmate of man, and
also þ he was god by the mevacles þ he wroughte abouen
the common Eynnde of myghst of man, and there with also he
enformed hem and tolke hem byfize þ he shulde suffre pery
nefully the haude deth as man, and after avisen up gló
vionely to lyf as god, and to this ende what tyme that ag
the golelle of mathel and wavel and Luk telleseth he
hastde tolde his distuples þ he shulde suffre many transpoues
and despitres in Jezusalem, and at the laste de styn and de
and after that he shulde vise fvo deth to lyf the theidde say-
than ferchernore he concluded er seide þ there were some of
hem þ these stoden at þ tyme the wofiche shulde not taste
bodily deth til they seyn mannes some þ was hym selfe co
mynge in his Ekyngdome. Æ is to say appervinge in a kondev
pint and joyeful clevenesse of this manhode longynge to his
elyngdome, and thamic foer to pufslle this byfeste 'aboute the
cyghrethe sey aftow he tolke with hym p[et]we and James,
John up to an high hyl þ was as clekes seyn cleped
Thy abor and these he was transfigured in his fighte þ
is to say turned out of the dobe liknes of a serint. to
the highe and gloriouse liknes of his Ekyngdome, ffor his face
sooon as these sonne, and his clothes weven als þhylte
as the snowle, and there with this transfigured m[ops] and

It is xxxv

arm Magna multo est
ad id eumque diu

As eruit

Acta XXXVII

Exmo to

Im. 1d. m. 3. 5. 1ne. 9.

Helye epebynge With hym of his passion þe he sulde
suffre m Jevinalem. In the Wlich blifful fighte the distuples
were rauiffhed, and especially petre. Forzetynge alle evrefully
thynge: conveyted and deftred for to haue divelled fullie
there in þe blifful place and feide. Lorde it is good if we
ulde heve, and divelle heve, and therfore zif thowt al
m alke we have thre tabernacles, von to the, von to moy.
res. And von to Helye. But he wiste not what he feide
neþther in þe wolde haue divelled With þin m bliffully
fore þe he suffred With hym the passion of the deth as he
hade tolde hem byfore þe he sulde so. nor þe wolde haue
feued hem thre þe weve alle von as in goofly feelynge.
the lawe, the prophesies and thyns and therfore for to con
ferme hym þis to say poitive, and his feliques in telle
bylenge of thynþe he was goddes done, and þeþey sulde
heden and folwen hym in alle thynge, theþer With a divighte
tolde ouþe had libed hem, and out of the clowde com a
Vooyte fvo the fader of heuen faymge. This my bylones
sone in Whom in the lyeth wel the fore seeth seeth hym. Þis
is to say in al þe se techeth for he is verray woth fastnesse
With oute lepinge, and theþer With folwen hym in that he
ofletheth, ffor he is the vighte way With oute everynge
with ze haue herte botse in the case þis understonden in myores
and in the appesets. Þen understonden in Helye and thanne
W hanne the distuples hadde herte this feuenely voyte byfere
fai de of the fader, theþey felle von to the erthe on the fates of
gwete dxe de, ffor the infirmite of man myghte not bere that
feuenly voyte aboute lynde, and that owe Lorde þe demigne
by a fee hem up and bad hem not dxe de. And theþer With theþey
liftynge up the open and folpinge aboute hem seeynge no
mo but only þis. And as theþey wenten von the hille, he
bad hem te the no man þeþey hadden preyn til he mannes so
ne weve visen for deth to lyf. And this is the apesse of the

Ipsijl

A Die Jome

Ae xxxi

goſſelt in the which who so hath grace of goſtly undervest
Synge and ofſtivesſe may ſee many goode notabillites ſte
vynge to libvynge and deſpisinge of man hym self, and to ſev
uent ſeuacion & love of god, and especially he þ hishath ſehn
ge above hpuide zeuen by eſpeciale grace, may tafte & haue
moſch goſtly conſorte, that he gravunte vs part of ſhu
of the onle man heled at the Water, hevſt zmen.

Of the onle man heled at the Water, hevſt zmen in Jerusaleſm cleped probatica pystma.

Ae xxxii

ſev was in the eite of Jeruſalern, in the maner of a ponde a ſtadynge Water closed aboute with ſyde
sides. In the which Water the Sheep were Waffen þ were offaxd in to acuſtife. In the which Water also after the apy
nion of ſome cleaves lay the twoe of the holy cros. Eſſeve it by ſel as by way of aniracle þ ones in the zee þ Water
was gretly ſtend and meved of the amigel of god, and
than which ſike man myſtke first ente in to the Water: he
was heled of his influmite. Wſerſore many onle men diſe
ſeden continued by þ Water abidvnyge the medvnyge theſe of
by the amigel. Amonge the which ſe theſe was on liggynge
in his besde on the palfye. XXIX, zee, the which man oure
Wode þins heled on the Sabbate Sap, and had ſym here alway
his besde & go as the pietſe of the goſſelt telleth more plentely.

In the which pietſe we molbe note eſpecially the tſynges
to oure eſiſita conſſuſt in þ oure Wode the ſ asked the ſi
ke man Wſerſer he Wolde be maſſ and ſoal. We molbe undev
ſonde þ oure Wode god wole not zeue vs grace and goſtly
heled. But we Wolen & deſive it, Wſerſore the ſpful men
ſaſwe not & Wole not aſſente to goddes Wille of ſev goſtly
hele & ſaluation. Ben ſampnable With ſoute eycuſation, pſor
as ſemt Aulyn ſeith. He þ made the With ſoute the. Wole
not inſipre the which onte the. The ſe ſecond de notabillite
is þ it by ſhouſt us to ben Waw and besy after we ben
delined and cleued of symme þ we falſe not Wiliſtly azen

thev to. left þ oure wikkednes m þ æpte woethily be pumysfes
more hande of oure londe þn wserfere he seide to þ fle man þ
he hadde seled. God velle tholb synen nomore left wosse byfalle
to the ffor ofte sithes it falles þ for goostly mfwnte þ is to
pay synne cometh bodily mfwnte. and so thysen deflinynge
and asenlinge of synne ofte tyme the body is seled of bodely
onknesse. The seide thynge notable is þ wikked men glas
by supposen vtuouse dees of otheve men m to the wore parte
and so they lesen her mede commonly as goode men on þ atfere ly
de supposen aft thynge m to the better æpte m ences of her me
de. Thus the jelfes ful of endie w hain they seyen þ eyke
man made sool miraculonsly of oure londe þn and beynge a lwy
his dode on the撒bbate day at his bryd synge. they aftse hyn
wsho bad hyn bere his bedde. But they afted not wsho made hyn
sool and so they token þ pavte þ hem thowghite was vperonan
ble a deste þ pavte þ was comendable and thus commonly they
siden m alle the miracles of oure londe þn. In the fam ma
nere woldely men a flesshly turne m to the wosse parte. that
goode men and goostly turnen m to the beste parte. ffor they þ
ben m charite a doven god dyninge vigst fbyf. aweten aft thyn
ge for the beste and to goddes wosshipe. w heitser it be swhile
or adilite enobynge þ aft thynge is done vigst wby by goddes
wille or his ouffance. And so alle thynge spiritual men
wypnen and geten hem mede. ze so fexfoeth þ hor olne syn
nes d otseve mennes. and of the deuele werses they apfitten
a wypnen goostly as seint bernarde. ofte dethi in some places
wsho so hadde this grace aftely to suppos and avette alle thyn
ges þ by falen m to the better æpte. he sfulde molv suffve
tribulatons @ temptations withh oure grete disf. and by lon
ge wold se come to gove veste of soule þ ful sellen or neneve
ofulde he be diftoublèd with emp thynge. But it sfulde
be divited m hyn þ these wíse man seith what so eue byful
le to the rightibisman it shal not make hyn soþ in ca. de

["Tis mg", "Tis mg", "Tis mg", "Sananea 30. A f furthermore in the forseint apesse in the special mynde of the angel. We fayt vndere stonde if goddes anange les ben as minstres and menes bytewye god and duonte soules as fent Bernard feith, W hev fore we olben to vobristipe hem z honoue hem and thfanken hem. And for afmothe as theyp ben contynuelly fent With us. We ffulde eftfeylen to thfene, or fpeckt or do if myghefte offende hem. ffor they ben oure kepers cdeypned of god. And befly aboute us conteynige algate once goftly profited. Of this matev angell fent Bernard vop fyn. Asurat, snone x. ibi. angellis fons man.", "Saint de te. Juiu vop tante omone lyx", "Wholb ouve lorde Jhesu taffe out of the temple the biggers and the fellers ageyn goddes laffe. In xxxvii in Bonamemp. Wo tymes as the goſſeſt makeſt mynde ouve lorde taffe out of the tenpke the biggers and the fellers theſu yme. and y With a ſtouge made of cordes, the W hich deſe amonge alle the unacles p he Wrougheſte ſemeth wondeſtukk. ffor we W hat tyme p he Wrougheſte oſtſeve unacles in the W hich he p he oſſuſed the ſonayn mygheſt of his godſede. the p[er]aſiſes z ſeviles z oſtſeve of the ſelbes deſpised hym and veprouede. But at this tyme W han they were mgrote minilitude gavés in the temple and in hev gavete p[o]tempnte. theſey haddc no p[o]liver to With ſtonde hym allone. And p[er]cau p[er]was. ffor the goſtly ſyve of his zele vepumynge With yme forth for the vndorſhaping of his fader ſpeciali in y place where he oughſte moſt to be W orſhped. oſſuſed hym od dres ful in his place With ouſe forth. Y they were W onderfully aſvad as diſtormiſted. haddc no p[o]liver to With ſtonde hym. This apesse after the exſp[o]ſion of ſemeth eſegoe[ry] and oſtſeve doſtob. is ful durede ſul to alle tristen men. but namely to p[l]ates & curates & oſtſeve men of h[oly] chriſtſe and ſpeciall we religione. y ben ſette in goddes temple ſee to ſevue hym contynuelly in deuorte preayere & oſtſeve goſtly", "Ino se angelis.", "A s h", "A s h", "colorbar", "10", "5", "10", "15", "20", "25", "30", "35", "40", "45", "50", "55", "60", "65", "70", "75", "80", "85", "90", "95", "100", "105", "110", "115", "120", "125", "130", "135", "140", "145", "150", "155", "160", "165", "170", "175", "180", "185", "190", "195", "200", "205", "210", "215", "220", "225", "230", "235", "240", "245", "250", "255", "260", "265", "270", "275", "280", "285", "290", "295", "300", "305", "310", "315", "310", "320", "325", "330", "335", "340", "345", "350", "355", "360", "365", "370", "375", "380", "385", "390", "395", "400", "405", "410", "415", "420", "425", "430", "435", "440", "445", "450", "455", "460", "465", "470", "475", "480", "485", "490", "495", "500", "505", "510", "515", "520", "525", {"bbox": [1223, 2633, 12

A die jens

Aps. mi.

Aps. mi.

esches: zif we zeue vs to wetcte and wantes et medle
vs ouer nede With Workely occupacons and chaffauyu-
ges abt eydiden: We mothe skilfully svedt the maligna
of Jhui and his castyuge out of grace in this lyf and after,
deptyng of his blisse and castyuge, Wherof fore yf Wilt not
svochen the indignation of Jhui: Cole it in no maner you putte
the skilfully nor medle to thy powe with Workely occupa-
cion, but for this matee is fully and plenteously tred
in the exprosion of this gospel in any plowes: thewsef-
we we passen ouer this shortly at this tyme.

A post ista suo capitula, p[ro]vesta sent in abonancie of
siftt nuo distipuli, vellesbat apicabat, quod d[ur]s sup[er]t in
of XXVIII mpte z[ur]d[ur] post ista se c[ir]a, et intre uscitha, marie
A. Of the recteynge of oure forde Jhui by the tko oufres
martfa and manie, and of tse tko manie of lybrynge pat-
den aft and contemplatif, in hody thusefse.

E y fel upon a tyme y oure forde Jhui Wente With his
distiples in to Christame y was cleped the Capella
of martfa and marie and come in to the houes of hem,
they f oueden hym With al his hertes. We even gladde and
loyefull of his compyge. And martfa the elder sufer that
hadde the cure of the houisholde: Anon beysed his e Wente
faste aboute to ordpyne for the mete collenably to hym to
his distiples. But his oufer marie forzelynge alle bodi-
ly metes. And for pynge solumily to be fes goftly of oure loe,
the Jhui fette his don on the grounde at his feet. and castyuge
his eyen. his hertes to his eves in to hym only With more tope
and lybrynge that may be broken. We as fedde gooftly and con-
forted in the bleſſede Wordes of oure Cade Jhui, for his volre
not ben yſel but ab his common manie was occuied hym W[or]
pecking of edification and Wordes of the castyenge l[yf]. myar-
thfa that was so best occupied aboute the ministration of
the seruice of oure Cade Jhui and his distiples forznyge hiv

Chys in

Ardis Jons

Cetaxi 'xenai

onfesv marie so sitrynge as it wew in ydeltesse: to ke it henye
ly. and compleynes hiv to olwe lorde as he hadde taken no
velkante tsev to. and prayed fym þe wolde bide de hiv onf-
ter visen & heche hiv to serue. and thym was marie asfou-
left þe sfulde haue be taken fto þo sibete veste and geostly
likyng. if þe was ynne. and nought þe serde but henge sou-
hw heede a bidypnge wbat oure lorde Wolke seye, and thanne
oure lorde anfubeynge for hiv serde to martha. that thoughs
þe was besy 'trowbles aboute many thypnges: neuthesles son
thyng is necessarie. and þ was the beste marie thces the
which sfulde neue ben taken fto hiv, and thyn was marie
guet by conforted. and fatte more fikerly in hiv pnompos. and
martha with outhen euie heede hiv payed and serues forths
with good Wille. In this process of the goʃſelle by ſoſe
perde so fhoorthy touſed after the ſi. We molbe noten & under-
ſonde many fawes thypnges geostly to oure edification. and
ſurſt the grete goſnesse of oure lorde Jhim in hys ſhomely co-
mynge to ſpore houſ of the keyne ſustres martha and
marie takynge ofte ſithes with good Wille and likynge ſuch
ſymple ve ſeſtion & bodily ſode as they hadden. for as it ſe
meth wel by þ seymge of martha þ hiv ſuster lete hiv ſerue
allone: theſe was no multitude of ſeruamutes. And so ſolbeth
that theſe was no grete aray in diſe messes or many delita
to metes & deyntkes. and zit tam olwe lorde ofter eſtamina
bly vnbodyen to that place: thyn ſe serde to euyt oſſer to taken
his bodily ſode, and þ especially as 7 twouſe for the grete londe &
aſſeſtion þ he hadde to marie after hiv confusion: as he ſke
we wel þeſe ſonede fym godlemy euie after as it is ſerde
bypore, and so it is to hyleue ſ once lorde Wolle ſone ſpeally
ofte viſte by gwaſe & diſſelle geostly with þ ſoule that by
twelve ſepentüüſe & peneſance forſt leſt hiv ſymne & peneuutly,
keuth hiv in the londe of fym. And deſe ſhow g[rau]ſt & ſopeſt ſi we
ve this were this e to ſuſtres martha & marie of þ coming

IT IS TO BE SEQUENS

at this tyme of this is blessed gest Jshu to her houz and putpa
ly maieffor as it semeth after the processe of the gospel this
was the firste tyme þe cum to þous. And þone after the
confliion forseide. And in so moche it was the more ioyeful to
hwr. for than she hadde þe commonly louede a onely de swede.
And theserefore hwr ouferer not knołbunge holl it stood with hwr
with ymnesforth in hwr herte and seynge hwr maues changes
þwas ikon for to ben occupied in besyngesse of bodily minna
conl with hwr. And nolb as takynge no velkavde thesere to. but
outynge and tendynge onely to the sebete contemplacion of
Jshu as it is seide by fore. in vayled guthly thes of, and theserefore
compleyned to onee forde as it is fulde, aot veprouynge hwr
ouferer after the comon condicion of women. in token and en-
prainpulde þe þis occupied ventionely in atyp lyf. Thal not
veproue hyn þis is in reце of contemplatif lyf. though it seme
to hyn þe be as ydelf.
Of atyp lyf 2 contemplatyp.
y this tbo ouferes by foreseide ma vtafta and maie as ho
ly men 2 soctoures written. ben understonden tbo mane
lynes of awisen men. þis is to ony atyp lyf. 2 contemplatyp
lyf. Of the whithes thes ben many tvetes 2 give se pcesse made
of sinse soctoures. And especially the foreseide zsonaumente in
this boke of awistes lyf makes a longe pcesse a lloggynge ma
ny auctores of semit Bernard thes which pcesse though it so
be þit is ful good and feutuous as yn to many goosthy dyue
wes. nenthesles for it semeth as mptiment in grete pate to ma
up awnoni apones 2 symple ponles þ thise boke m enghesff is wri
ten to as it is seide ofte by fore: thesere fore we passen onl ploestly
takynge thes of þe semeth apitable 2 edificatyf to onee appos
at this tyme. And first it is to underwonde þe se pcesse
of the foreseide zsonaumente of thise tbo mane of lynes de
typ 2 contemplatyp. longeth especially to expwiten apones.
as ben plates. pichsoues 2 velgiouſe. And so he seith at the
Bigympinge þ atyp lyf þ is understonden by ma vtaſta

frat eto pties. Etand the freste pte is y maile of Lyuynge by the wlich a mannes besynes stant principally in that eyctersse if longeth to his owne goostly apfite. If is to say an amen dyringe of fym self. as with his dyringe two vites & apfitynge in otues. first as to apfite of fym self. and afterward as to his neyghbores by werkes of eighte vites a pite a dedes of mide & tefarite as it shall be seide after more plentely. The sevende pt of atyp lyf is with a mannes occupation a besynes stant in his eyctersse if longeth to the apfite of one of the men principally. though it so be aldo thewwith to his owne mode the more the seer by. as it is in gooldynge of one men & tefitynge & helpyngc to the helpe of solde. as done in plates & chowres & otsere with frame cure of sound. And by tefnye this tobo pties of atyp lyf by forefande. stant contemplatyp lyf. So with this ordre first a man trauayle a zene hym to good exteard m praper and in funde of holy step tures & otsere goode Worchynges in common composition amen. dyringe his lyf & dyndaypynge two vites & apfitynge in getynge of otues. and after sevendely vestyngc in contemplation it is to say in oditude at the lefte of heerte. for alkyngc al boord ly besynes with al his myght be aboute contynually to thenthe on god and heuenly thynges only tendynge to plesse god. and than heve after with his he is apfetely in the tobo forseide extev ares taught & stables in drey Wisedome & otues & lightnes thymghy gte de strynge the goostly apfite of otsere men. than may he alberly take upon him the cuse & the gooldale of otsere. And so after the forseide apfesse first it byshoueth with the freste pte of atyp lyf. mannes fonke be proued of vites and fwengtred in conixed m otues after it be taught lightnes & enfoines in contemplatyp lyf. & frame in the thende de sive may he alberly gon out to gooldale apfite of otsere as it is seide. Upon this forseide apfesse of abonamentue od shortly touched he allegeth after many autorites of cent-

Zhevnurde for to apene alle the extes thev of þ is to say the fleste of aatyf. the ecordre contemplatysf. and the thickeðe þ is the concorde of aetysf. the whitske we prasse ouev with gretke extesse of contem placion and many anctortes of semt zbernauð iffor felle thev ben the more hawme is olthefv in state of contemplatysf lyf twa thynge the ecordre poynte by foreseide. or in the state of apfite ac tyf lyf touchynge the thivndde poynte. þ comen to thev astate by the twelve way þ is reclaims by fore. And þ is the cause þ in this tyme many thev ben gotthe men and women in the astate of cont emplityf lyf as especially anaves or veclifes or hevemtes. We ten litel as in effecte twelbely as hat contemplatysf lyf is. By sefaute of eytercaire in aatyf lyf as it is by foreseide. And thewse we it is ful pilons and ful sizedful to ben in astate of apfection. And haue a name of holynesse. As hauen epectely the se veclifes. But the lyuynge of the goosthy eyctuse of hem be accordynge thev to. If for semt gregory feith þ thev ben many þ fleen oo cupacion of the borde. And taken hem to veste. But thev with they be not occupied with diues. And thev fore ofte fithes it fal leth þ the more onkerly þ thev tessen pvo outvande occupa tion. The more largely they gaere in to hem by ydelines the nopy se of undene thoughtes. And so of euyf such soule þ fpendeth hir tyme in ydelines. And so the apfetheth the apfente zevenpe in his lamentations in this maner vi devint illunm hostes. And seeth chabbata eus. that is to say. the wikked epirites enemps to mankynde feeynge. And tafynge heede of the lyuynge of such an ydel soule. Lawghen to stowe hev drapes of veste. If for m þ ffe is ferec pvo outvande occupaion. And thev is twelved to see ue god in holynesse. In so mothe ofte sevetheth the tyranteye of the wikked epirites in ydelines. Also the same hooly cleve. Gregory in the same bole after apelynge of thys tivo lyves actif. And contemplatysf feith. Æ mannes soule fhulde flut be wyped and made clene of the destve of tempel iope and veyne globue and of aft dekitalion. Or lykynge of plesfly flust

Lys in

Alle Jons

Aeixem

Aeffigna

and destive, and thanne may he be lift up to the faghte and se of contemplation. In figinea to token seve of. When god sauf uopſes tse laube, tse common people was forbidden to neyghen the hille. In token þ þeop þ ben of wespewille and destive eutſely thynge, hynke not þplune to thynke up to hpe thynge of ton contemplation, and feethermoe of clavynge houſe theyn chale pue ehem ſelf able of wole go to contemplation. If reith þ first it by houeth theyp pue ehem ſelf by exerte of virtues in the ſeelde of wothynge þ is to ſay þ þeop notke ehem ſelf clethly if they some noon hawne to ſee neighſore. And if they þeep heve paticent ly haines or Wlonges some to ehem of oſſe men, alsod if they hane no glannes in herte or likynge whan temporele goddes fallen. And ageyn hawde if they be not to hewe or pvp. When they ben with dealeben, alsod if they ſelben in hewtynne the loue of spirituall thynge so myghþ if it onlometh or puiteth onte of hew ſeues the affection of the ymaginacyn of alle eutſely thynge, and po in þ theyp touepten to come to if thynge is a houe hew lynde, theyp onlomen if that they ben by lynde al lyis reith ſeg. - De vita actualia contemplationis.

If we to a accordingly ſent Bernarde, and alle oſſe dotonees generally ſeynge þ as he so wole go to contemplation, if it houeth if he be first pined in exerte of altyf lyf. In finigne Wseu of is allegged commonly the ſtore of the eſt cypne ſonestres of Caban the wboſe Jacob, toke to his Wyues, þ were cleped tse elder. Dy a was fore eyes: but plentefonk in ceynge cna doven. By wſom is tokened altyf lyf, tse zonger was Eacſel, fane and louely, but hawyne. By wſom is toke nued contemplation lyf, and though it so were if Jacob loued better Eacſel, tham Dy, and conzepted first to hane ſand hiv to wyp for his ſeuens ceeres ſervite. Nentheltes he was made first to take the elder Dy. In token of altyf lyf ptilde he byſore contemplation lyf as it is ſerde, and in this ſtore is plicely treated in many places to this ſpos and thowſe woe

A Die Jons

passen oner so shortly, as it fit for to apeske of the made of ly-
ynge in thyse theyne Synes acypf 2 contemplatypf in openale?
namely of acypf lyf þe stort in so many degrees as of cœleus
veligionse and leved and lewed it were hawke and aske longe pro-
cesse, and alþo as it semeth it needeth not for the genial excesse
of acypf lyf as it congeth first to aman hym self þis in fishynge
ageyn vites and desy m getynge of vutes, and alþo after as it lon-
geth to his enceisten, þis in fulfullynge the dedes of myd and al-
mes dedes doynge of hem that hauen habitude of tempel goo
des in myd degre is written sufficiently as I hope, and the foret
leue to apeske more of this mateye at this tyme. I have to make an
ende accordynge to the bygynnynge of the mateye byfizeste in
the gospelle of this tke oðtives martha and marie by þo the
the den vondustonden thise tke lyues acypf and contemplatypf.
as it is seide, first they that be in acypf lyf haue enstumplede
in martha of that tute that is ponemely needefull to hem alle
hem dedes that is charite, and first as to hem self þ they be with-
out oðely spinne, ffor elles the wolde not stelle m hem fous ne
accepte hem seruice, alþo as to that other þ they deme not ne de-
pue not oðere the whiche panenture done not so many vitours
dedes as to mannes sighte as they done, ffor they moðe not knowle
the preue domes of owe lorde þin that accepted more plesughly
and preferred the due contemplacion of marie þe fatte at his fete
in silence as the haddo ben yself byfize all the greeke beþ feruice of
martha and that was for the fervent lone that the haddo in
tontemplacion of hym, and zit was the seruice and the besyngse
of martha fulplestrye to him and medefull to him, as attise is
good but contemplatypf is better, and so fershermore it is to
noten that not withstondynge the greeke commendacion of owe
lorde him touchynge marie and the asferrynge of his pace.
martha genafed not of his parke, but contynned forthis in
his made of lyynge seruynge enstumplably to him, as his dispo-
ples, as þo him witnesseff after in his gospelle. In token this

A martha pollite in
m flvabat

ſe that is called to god and standeth in the state of actſp. ſy: Hol-
eth ſhy payed and genafeth not though contemplatyp ſy be
comenck byſore ſis aſtate. / ſſe hows do eue it stande of thisre theo
aſtates and degrees of Lymynge god wote al onely wbo ſhal
be byſore otſev in the bluſe of ſteuen of theſones in thisre
aſtates, and thins motſe be ſeide as touſchynge the parte of
warth and of actyp ſy tokened by ſiv. / Aſſeeth more tou-
chynge contemplatyp. ſe þ is m þ aſtate hath enſample in mya-
rie of this ſchynge s needen ſonemby to þ aſtate þ ben meke
neſſe paucence. / ſi lence. / Aſſiſt mekenſſe is tokened in pe leſſe
ſchrynge of marie at the ſete of onere lorde / ſi ſu and but this
gonde be trellbely ſette in the herte of hyn þ is in this degree
of contemplacion þ is to ſay that ſe ſſtme not of hiss obb-
ne hodyneſſa. / But that ſe deſpise hynp pelf trellbely in hiss
obbne ſigſte as it is ſerde byſore in diuide places what ſongeth
to mekenſſe. / Not ſoſely elles al his byſlrynge of contemplacion
be it neue so highſe. / Wold not ſtonde ſiſde ſaſt. / But ſone at a
lytel wypnde of adiſtſte ſalle to nongſt. / A / The seconde ver-
tie acconſyng eſe to is paucence. / in uſſprynge false de
mynges, ſtornes and vepeoues of thes worde as it neath to
this trell e contemplatyp. / comittpnyge albbey by paucence in
ſerte his tanſe to his and noke ſt / ſi. / With ouſen anſſwere ve
pexbnyge a geyp as marie ſide wſtan the pheare ſee deme
and vepeoued ſi, alſo his ouſter pleyned upon his / the
ſiſtiple hadd e mſignation / genuſed ageyp ſi / but maſſ
thise. / ſe kepe onſence þ is the ſtendde dte meſſe ſu to the
contemplatyp. / and so ofſe zaf enſample of onſence þ the ſpnde
not in al the goſſelle / ſſe opak not byſore the ſenſirett
on of onee lorde. / ſaue ones by a ſhoſte worde at the vey
ſynge of his woth ſe / lazae / not with ſtondynge the geete
one / oure lorde / ſe ofſelbed to his and the geete libynge
/ ſe hadd e in the worde and the holy do ſtune of hyn þ
ſuſilde ſaue his by veson the more koldely to epeke / and

Tres Dieux.

Who so conceited toknolbe the fumyte of ctenoure silence
zif he hanc affection and wille to twelle contemplatys a
Dyngne. With oute doute he shal be better tanght by experience
tis an by Wreitynge or tethynge of man. And neithesles semt
Benevolent and many other holys fastres and soctoures comen
den highly this ctenoure silence as it is worthys wifer of othe
ctuonse excerse of longeth to contemplatys lyuynge. And epe-
cially to a recluse. And also of medles lys of is to say som
tyme actif a pontyme contemplatif as it longeth to dule
pounds y m Worldely asrate hauen grace of goosely loue
Who so wole more pleynly be enfoued a tanght in engliffis
tonge. Lete hym loke the twetyes y tke worthys clevek and
holy lyueu maistev walter hilton. the hanoij of chuy
garton wvode in engliffis tunge by grete grace and hight
distencion. And he shal fynde these as 7 cene a sufficient
cotke a twelle of alle thise. W hysoule veste in euclastyn
ge blusd loyued and knette with oute septynge to hir pon-
se by þfite vse of the beste part y he sees here With-
marie. Of the Whistfte he graunte vs felaþspee yvou
Lorde god Ainey. Of the veismye of lizar of othevou tko
monge alle the myracles y ouve. These bodes.
Lorde Jhesu Christ woughte here in vexte: the veism
ge of lizar principaly is comenred. and ponely 16 to be con-
feered. not onely for the soneyn myracle it self: but al-
so for many notable thynges y byfellen in þ miracle a
and se misteries the Whichtse semt antyne clergely tre
teth by longe pæsse upon the felue gospel. Of the Whicht
sommifrit 7 asal touche in ætie a more oul as the grace
of onue Lhan wole senke Witte apstynge to the purpos
and se asnothe as the gospel maketh mynde of this de-
ec bodes veyed by oure Lhan foo deth to lyf. Of the
Whichtse tko the pifte ben not spoken of especially in this
tvete byfore: tshervore it semeth convenient to this. Pos

Tys m'n

Azdie Jons

Apan't xxxviiij

pou what to touche of hem now in this place as the for
pise semt Anstyme doth. And first we pselfe understonde
and haue in mynde þ as the dees of oure londe þis after his
mansede ben en sample to ys for to folwe hym as in mele
nese point pacience of othe Stues so in his myracles do
ue by Stue of the god hede we pselfe not desive to folive
hym for to do as he side. But we pselfe under lyve hym
as almpghly god in þe prie. And more oul concite for to under-
stonde the goostly memnge of hem now so myracles done
thisme bodily and in bod yes : ben now done ofte pithes goo
tely in memories soules. And so as semt Anstyme seith
by the three bod yes the Whiche oure londe god hisis vey sede
so deth to lyf bodily. ben under stande ther maner of dede
soules. the Whiche thurgh his speciale grace he vey seth euyl
say to endelastinge lyf goostly. prie as the go fiscal maketh myn
de he vey sed the sou ghtev of the mapstev of the temple þt
lay ded in the hous. By Chom is under stonde dedly symme
only in assent with oure pufi lthnge theer of in dede. Also he
rey sed the witdemes sone ben ded on the keve with oure the
zutes of the Citee. By Chom is under stonde Cymie Whiche
oute forth þpformed in dede. And the thev is de body he vey
sed þ was lazare beryed and foure snyes ded. By Chom
is tokene dedly symme in en stome. pfor 3f we take lioete and
under stonde þ Cymie is deth of the soule. We mowe fynde
þ the soule is ded goostly as playn thurgh symme in this pe
manles. Aftrest by puf assent of Chome to don þ is for body
of god only with his myne deth in the soule with oure dede theer
of with oure forth as by en sample of leathric þ is for body
what tyme as oure londe seith in the go fiscal. that a man þ
seth a wome man lytily to that ende for to haue to do with
his fleshtly and fully assenteth theer to in his Chome yongh
the dede folive not after : he is actonited as a leathrou
in his herte. And so is his soule playn goostly thurgh þ

Jp moro

assent and Sed in goddes geshte - this maide of goostly
seth is understonde by þ' fustre sode body þ' oure Lorde Jhesu
veyed in the hous þ' was the doughter of the pince of the
Ynagoge or the maister of the temple as it is seide byfere, of
Whom the goessel telleth þ' he cam to oure Lorde Jhesu preyinge
hym þ' he wolde come to fis hons 's helen fis doughter that he
olde thes ynne and as oure Lorde þ' of fis grete grate 's eneles
goodnesse was eule very to helpe and selen alle tso þ' askes
hym trebely was gopynge with his hym tobbaste fis hons: he
cam word to the forseide pince þ' fis doughter was des, and
theferse thep baken hym þ' he sfulde not make the mayster
þ' is Jhesu to trauaile in veyne, ffor thes trobbed wel þ' he
was of myggt to helpe thes slec: but not to veise the des, seul
theles esure Jhesu leted not for his misbyle ne for his se
nynge to see fis grate: but bad the fader þ' he sfulde not see
as but only bylene, and Æthran he cam to fis hons and fonde
these aftir his custome manp prepynge 's mouneful myn
stealcy, and other away for these exenues. He seide to hem: see
peth not for the wensch is not sed but flepeth and as thame
thep stoned hym for thep understode not what he mente,
ffor thongh the was des as to hem: neutheles to hym that
was of myggt to veyse hir and make his lyne thes side but
alepte, and thanne puttynge out als þ' were in the house
fanf the fader a the moder, and the thep apostelis pete, and
James, and Jhesu oure Lorde Jhesu bad the wensch vise, and
moon the woos up fio deth to lyf, and aftir eet 's wab al seol
This is the protesse of the goessel after the understondyn
ge of the lette. In the Wistch as the molbe goostly understonde
ffrest þ' as oure Lorde than veyed bodily the doughter at the
prayer and by the seith of the fader. So he veyseth nowd ofte
sthes goostly sode soules by lyne to lyf of grace thongh
the þ' chynge and preyinge of holy men, and the seith of soly
churche, and as oure Lorde Jhesu spaved not for misbyle and

preyinge

Stornynge of othere to helpe hym þa askes his grate. So shuff not men of holy churche fave to ap fite to othere soules. and namely fave to prethe goddes Wode vban it longeth to her office and to veisptege of deede soules to goostly lyf though som me nien stene hem or lepxouc hem thev soze. ffor as seynt auffyn seith it falles al a day þa man þis goostly ded by fult. assent in his herte to deadly dyvme by the dyvynge of goddes Wode is compuncte in his herte thev of thurgesg. ce as though he herte oure lorde bidde hym vise. and so is he weysed in his soule by vepentance fvo deth to lyf al it were in the fous or þe fhe be bom vith oure by the deede more oul of þe dyvme. and this is the firste maner of deadly dyvme. and lightest for to vise out thev of thurgesh grace þis lyptokened by the firste ded body repped of him in the houre as it is seide. But neutheles this maner of deadly dyvme þis is only in assent is most pildous zif it longe abide. and especially zif it be goostly. as high pde or euin. ffor as semt dustyne seith þe somtyme it is more grieuous dyvme in goddes fighte pde by deliberacion m herte. than is the deede of lenthrie but of othev selden or litel. and thev fore ben many men heve deteynd. But noth paſſe the herte oude. As of the veisptege of the toude ded body is written in the gospel of semt like soth what tyme oure lorde he cam to a cite þwa6 calld Raym. and his diſtibles with his hym. and moche peple he mette at the zate of the catec a ded body borne on a dere þwa6 as the allone fone of a widlbe þa cam with the cates and moche folke of þe cate with hwy. and thanne oure lorde thanynge pite of the gorte porlbe of the Wydke. and weued thurgesh his endeles mycy. and hwy þeulde not wepe. and thanne neysdyvnge a touchdynge thev leve. and thev with thev þa ben it swondynge ſtille: he capak to the deede do dy in thise Worde 6 thosik zonge man þay to the avise up. and anon he woos fvo deth to lyf. and wento on his

Stornynge

Ca" xxxviii

Aeie Jons

Ips in

feete, and bygan to speke, and so he bytoke hym to his my
der a lyne. This is the proceste of the foyfende goſpel. I
lorde Jhesu moche is thy indey ſhelved to synful men thineſt
the which as thisob ſe poffeſt the ſe de body boerne out toſkaide deely
yngne with our prayer made to the byſore-only ſteryuge pe
thy endelés gooſnesſe and pittce. So þi vepſt alway gooſt hem
þen deſe in ſoule by grete ſynnes ap ſo me deſe aboſe
cheie gefotenye and ofſeue givete ſynnes flesſhly goſtly
yngne thy grace ofte ſithes byſore or þi be pr ayed or ſonght
by eny deſert. thineſt the which synful men den stued to
repentaunte and forſalynge of ſymie. and so by chyſtſee And
penaüte dyngne after the liakkes of hody chyſtſee: they ben vy
red gooſtly to lyf of grace þi first vhere deſe by ſynne p ſo me
in deſe. And zif it so de þi this ſynne be openely knownwen into
euel enſample of ofſeue and thanne is it neſte of open
penaüte as hody chyſt: hath you deyned after þe oure deſe
jhesu as enſample in open ſe p ſinge of the foyſende deſe
body. was openely born deſ on the bere with our ſeouſt
m ſang of the people. Of the veſpynge of hagar

ut now as to dure p[ri]ncipal purpose for to ſpeke of
the veſpynge of the thineſt de body þis to ſhy lave
ſoure dyres deſe ſſde a ſmoche as in this p[ri]cſſe der
nied many ſaue v grete notable thſynges: th[er] ſo e
p[ri]ſſule ſhere more enpally gradre in oure entente v
mas[]ds by p[ri]magination as though we were p[ri]ſente in body to
inſation, not only with our lorde Jhesu and his s[pi]tues
but alſo with his blesſed v deuoute myne þis to pay m[ar]thſa
m[ar]che. and l[ar]ave þ ween e[pa]caſely byloued of our deſe
Jhesu as the goſpel witneſſeth. And first we p[ri]ſſule on
der ſtande and h[ar]ue in mynde the p[ri]cſſe of the neſte ch[ar]
p[it]ice byſore this obſo[u]n a tyme as h[ar]ue our e lorde Jhes
W alked in the temple. y[is] to pay in place th[ar]it was
t[he]ped Salomon's porſiſe in the ſeste of the deſuacion

aps mi

Circe Jours

Circe xxxvii

of this temple: theseicles comen aboute hym as ravishyue
ge wolkes or wole dogeges with his gvete I've gven mynge upon
hym, and seymge in this manere solle longe with y make
us in suspens in oure heeles with y aet zuf y twiste
telle vs openely as his seiden by fals and mauious en-
tente to y'ende zuf he hasde openely knowne lethes that
he has twiste y is to say anoynte bynge: than hee to han
taken hym and accursed hym as trapt to gefur eunpoue of
home: But theseere oure lede is the knowne ynge her fals yma-
gmaton: tempred wishy his answere, and as an imponent
lame amonge so many toothesrouse Wolkes sofwry and meekly
gve to hem a geynell opere to zolb and ze leue me not but
thee wekes y so in the name of my father: theo greeve witnesse
of me withat I am, and after than an he seide I and my fa-
ther are all oon: theye toke up stones for to haue stoned hym
as blapheme makynge hym selfe gos, and seethermoze
than oure lede hasde conchised hem in þe ptye by veson
and autorte of holy writte y theye myghte not alynsway
and theye not with stondynge his vesonable and meke
answere to so goodly wordes: to thynneuen den enaxefeden in
her malice, soe asmothe as the tyme of his passion was
not come, and fde to zeue en sample of patience, and
of seynge stede to the vennynge woodesse: hee w dervelke
hym out of her hondes and wente with his divuples by zon
de jordane in to þe place wherethe johu zaptist fir stapt
ze d aboute x wu myle fde jemfalem and there he stelles
a while with his divuples: And in þe tyme fone after
as the goessel telleth his to oure purpos: lazave the
brothee of myrthja and marie by fonde fende wryed fde
onke, and anon thes teko divuples senten lede to thyn wher
ve he was in þe forfende place by zonde jordane seymge to
hym in this manere: loo lond he þe pouest þe lazave is fde
fke. And theye seiden no more fde asmothe as hem pongfte

that's diffused to him, his loudest and wildest they
they were. And also panenture, for they know wnyge the
males of the Jews ageyn him in to his death. And how it
is to fore they know him stoned him; they die not like
him to him but committed al to his will. And that same he
was and died to him. This infirmity is not to the death. But for
the louyng of god that goddes some be glorified then hye.
The gospel telleth him so like this words to him: But it is clear
not to himself. For these affixes to them were not like him
present but a great way from him as it is said. Therefore we
know Christendom as by these words. He is most likely a
word. And what conferte was this to the oustures which they have
des of his side? His infirmity is not to the death. And now
synonyme it panenture by him. For he bequeatheth his hym
and bodily by his infirmity. But what his distinforfe was it
to him after him. He was dead & bevered—nought after him
synge of our word. Mente of his glorious reynge. Followed
after, nor willynge than if his side were false. Therefore
his distinforfe for this time was after turned into more con-
forte than they were desteed first by his. They know him
aserved too the death and held of his infirmity by our word.
This is his falleth ofte fitles with him. His loudest is then
in buldason or else one of our word is greatest. Him not that
conforte of them asken and desiven. But on his part he as
for this time to be in death of his death. And after him
his will is his fullfilleth her deathe better than they know.
First, and turneth his distinforfe in to more conforte then
they know her ymagined oe that heft. After this more
as to the words of this gospel. After our word he thus was ac-
tified of the like lawne and had he been as it is said
he was bebelled stille in the fore side place to do sayes. And after

peret to his distuples. quod ubi a geyn m to the jelberye
and thep a ferde of this Worde seruen to hym maystev visht
nout the jelbes Wolken hane stoned the tkeve z noth þ will
go pere asyn and tshan þe anfuerde as the ther notym honres
of the day als w so seith. Wh þe ze a ferde onappoynge that
the jelbes contpiuuen in hem malice. Wete ze not wel þ
as ofte sithes as the houres tshumgen ou the day. so ofte
matmes herte z puepos varieth z thaugeth. Et but þe wst
ly menynge of thise Worde as semit Anstyne exponbneth
is this. Oure lorde Vnderstondynge hym self as the day.
and his XIY distuples as the XIY houres of the day. vepre
hendeeth hev imbylkeue z hev vnvesdnable suede of his deth
þ was in his Wille. and þ thep Wolke zene coulde to hym as
men to god. distuples to the maistev. the sequantws to hev
lorde. And thep feble and sile to hym þ was soneyn dethse.
Wher fore in manere blamynge hem oure lorde ferde to hem
in this manere. sentence Ane thev not XIY houres of ye day
who so walketh in the day. he offeneth not or creeth not-
ffolkeeth ze me zif ze Wole not eue. And Wille ze not zene
conſule to me. ſut ſen it is neve to zolb to take conſule of
me. And thev fore sithen it is þ am thes day and ze thes
houres. And by lynde vefou the houres folowen the day. z
not the day the houres. foloweth ze me. And þ zif ze Wlo
ke not offende or eue. And after this oure lorde þe kno
wynge in flyite þ lazave as deede ferde to hem. Lazave
oure ferende sfeleth. But jwole goo for to waken hym a deepe hy
foe slop and tshan the distuples Vnderstondynge flethfly theoo
cozes of lyndely ſlepe seruen. Sive zif he ſlepe it is a token
that he phak de hool and minp of his ſkuessc. for common
ly by way of lynde oſleep of sile men. is token of ſele after
ſolwynge. But þe mente of his deth. and so heive we
mouke see the gtete homelynes of oure lorde Wath his
distuples þm manere of bourd ynge flyak with hem ſeve

But after宣clarynge to hem openly þe prak to hem fle
fere immidy ocide Kazae is des à I am glad for 300 that therby
zoue bylene may ben enaxffes & swengthed knołvynge þe
Was not there in tyme of his deth. And so the vathser by the
dyvynge þe am goddes fone 4 fferthfermore Leuynge many wor
des of the goſſel. And talvynge þe ſemeth most notable to
oure edification. After Whan oure Lorde JESUS with his Sain
tles turned a gepn to Laverde Bethanye and the eſto fustves had
den Worde of his comynge. MARTHA anon Wente ageyn Hym.
But MARIE fat stille at home til after þe was depeſd forth
by the bidvynge of JESUS and so it ſemeth by this Wodes so
 specialty after the Lede tellynge how this eſto fustves may
THA. and MARIE síndely hadden ſhem as aneentes JESUS that
the holy eingelſt Johyn mente gooſtly ſeve as he dathm
oſſere places the diſſe conditions of ſongen to ſhem þe den
in this eſto fates. It is to pay of actif Lye in contempra-
tif Lye. for it is no doute but the MARIE louned JESUS as wel
as moche as hev eſteev MARITHA or more. And was as like
of his comynge. and as ſoery was as hev diſſeved deth. As
perveuntly deſtvede his Lye. Whap themin Wente the not anon
With hev eſteev out ageyn JESUS. But in figure 4 for enſau
ple of theſe þe ben in the state of contempraityf Lye. that not
taken upon ſhem bodily eſtive of the dees of thecy. As for to
gon oure to viste the ſke or ſhem þe ben in þe ſon or to feden
the ſungry. or clothe ſen the nakes. And so for this of oſſere
or elles for the ſe or teſſe or to minſte ſacrament of
holy chriſtſe. But it so be that the ſe depeſd out theſer to
by the bidvynge and auitorite of the holy chriſt in this na-
me gooſtly as MARIE was cosily in宣larynge vam aſſave
at ſome as it is feide. And MARITHA dopynge out as that ty-
me the mette With JESUS the Pud don at his feet and Ride
Lorde zif þe hadde ſen there. my diſtveſe hadde not be deſ
ſend theles and woff I woot well that that was the ſtyle of

godd, god Wole zene the, y the surste not sap vutterly þ the
be swes mow and ly seyinge as thus, nowt veyse my brothev
foe deth to lyf, iff or the Wiste not Wheitsev it were expedi-
ent of hir brothev sfulde be veysed, of Wheitsev it were 7 hys
wille, and thev fore the sette hir words diswethly in this
mande of menpynge, lorde I woot wel of y, myght veysen
syym, and the vore zif þ wille it ifal be done. But Whei-
the þ wille of noonght, I comite it to thy wome a not to
myristacion, than seide 7 hys to hir þ hir brothev sful-
de vise fvo deth to lyf, so m genial words þ myghen be
taken in two manles for to puen hir bypleue of the fma
le resturvction, not apesaynge Wheitsev the Wole de vey-
sen hyn at y tyme or noon, and the vore wyche tylpynge
if pти the was siker of aftew the bylene seide, þ the
Wiste Wel of he sfulde eisen in the genial resturvction
at the laste day of wome, and perteemore at the askyng
of oure lorde Wheitsev the bpleued þ the seide of hyn self
þ he was ve sturvction and lyf, and of eide lastynge
lyf of alle feme if twoles or bpleued so thys aftely m hyn,
o she answerde fmalty thus 7 bpleued þ y art wist god
desone þ art ycomen in to this worlde for mannes sal
nacion, And thanne at the giddynge of 7 hys the Wente
home 2 cleped marie hir oustee in silence if is to say
m pofte apesaynge seyinge to hir Owe maistev is comen
and cleopeth the to syym, and anon o she vooe vs a wente
to syym. I do houſ expelsely here also is tokened goostly
wha that löngeth to the contemplyatyp if is to say first pows
a veste silence and softe apesaynge, and not to wade cwyinge
of grete noise as the worlde deth, And fersevemore whut-
tyme of oure lorde cleopeth syym out by obesiencc to are and
goulinale of oſtewe as in the offce of p[il]lale, þ than by
enſtample of marie. Anoon he vise be applyinge of hys
Wille to goddes wille, loue he nide so moche veste or haine

Die Jons

He nende so mochse libyuge in olbete contemplacion þ is to vn
derstonke wbat tyme þ he is clepes so ytterely þ zif he w
stode it: sfulde dyne redly by moleslience. A fferthermore
We molke se by tse apesse of the gospell tse special loue
and homelynesse of oure lorde þyns hase ouenely to marie
in þ he albeve selle tese as mawtha first mette with hym.
Wolke not soon as to reisynge of Kazaw in to tyme that
Marie was comen. And thyn Wistyn tse was comen. and
fallynge you at 7yns feet. and with sde Weppinge tews haw
seide as hir ouster sixe byfore. that zif he hase be tewe. hir
brothet haste not be des. oure lorde 7yns ceynge he wepen
that he louede so depeanely. and alsd tse jelfes Weppinge þ there
at þ tyme. and were comen to conforte Marie. he wepte alsd
and þ for tseures caures. for wist for the loue þ he hafde to marie
fpeanely. and to hir ouster. and to Kazaw alsd to sfehe tse
grenoniste of tyme in custime. and of tse goosfly deth tser
tsurgh that is tokened in Kazave foure sayes des and be
vyed. and tse thride for unbykue of hom þ there were pe
Wistnesse bykene of þ he mygbste hane kept hym fco deth.
but not þ he mygbste thyme vyse hym to lyf ageyn.
Wsho so Wolke thyn here inbarlyst take hede to byholke shon
oure lorde 7yns Wepeth. tse oustures Wepen. tse jelfes Wepen
ze and resbou telletth theystiples Wepen. as ilfully he may
be stered to compasslon to Weppung. atte lesse inbarately in
herte namely for tyme in custime of so hayd to onco
me to visre vut of as oure lorde 7yns fherbede in goosfly
vnderstondynge. by tse gicele sufficule of þ he make as inbe
pynge. and in maner of troußlynge hym self Wotsh and
gruochyunge in spuite. and of tis tyines by se of tse veryd
Kazave. by Wshom is ynderstonde dyne in custime as
it is ofte seide. zeyynge ensample as seint austyn seith
that þ zart vnderyde with tse feny stone of redly sym
ne. be wotsh and gruochse in thy spuite. and troußle þ self

in this manne demenynge thy selfe gilye, and thenkynge himselfe
ofte þi haſt oymnes Worthy eulokynge peyne, and god
of his eulovels in cy that hafte opeves the and ouſures the. Hoft
ofte þi haſt herte the gospel forleskynge spime, and þi haſt
take no wille, but art contynuely contive and fal to
thy firste baptisme, and thynime þo thenkynge with thy
pition for thy oynne, and as in this manne askynge in hym
herte. What þal I knowe þeð þal I go- and that manne
ofte 7 asnpe this grete oynne and freest ful pike of oure lus-
tynge deth, Whatan þi seest thus in thyn herte: than ceist
gruoccheth in the, for seeth gruoccheth, and zif seith be in
us than ceist in us, and so in this manne of gruocchynge
is hope of upweisynge, for as after this weppne and twelv
blyng: as the acesse of the gospel telleth, oure forð þe askes
we have theye hasten putte lazave not for viknolesynge. But
fleskynge in maner of man, and in tokenynge goosely of a
frelingenesse of his græce to hem þen oulepyte with thy oynne
for the tyme. Freithesles he stath alway compasston
of the oynful, and of his in cy is very to alle þo wolde twelle
ly aske it, asforth after he hadde askes where theye hadde
putte hym, and they seide a geypn forð come 2 geo. - thanime
he wepte, and thes jelkes thatt telle Weven seide - loo hoff
he louede hym and þo he seelkes the affection þe he stath to
the synful - as he seith in the gospel I cam not to clope the
vighſtwyse, but the oymens to penannte - but noth go
we to the Beriels or grave of Lazave folkynge oure forde
Jnith al þi myne, þis to say the tchooustres may
tha, and maye and the apostles, and the jelkes many
þo were thesere þy tymme to conforte the ouſures, and as oure
forde Wolde for to see and have witness of þe solempne and
Worthy myrakle, and so we moke see by deuorte ymnaſtra
tion holl oure forde Jnins goth by fore bytewye the tchoouf
tves tafkynge hom lyd hem, and theye with hym feselbynge

In
fugitivum

In die Joms

In
fugitivum

to hym the grete stoon set and þelle þ they hadden for
her brother þeth. and specially for a sonne as they sur-
ste not bide hym come to helpe hem and kepe hym fro
seth for swede of the malice of the jolkes þ they kuelken
hadden confounded in to his seth. and holl they were high-
ly conforted thyanne of his blest presence. But neithesles
the hadden grete swede of hym by cause of the jolles. and
thyanne holl oure dore beignely conforted hem a geyn ?
has hem not sweden of hym. for al shulde be for the beste ?
at the fadres Wille. And so talkynge to gedir they comen
to the grave or the Beriel þ was cued with a grete
stoon a borien. than had oure dore þ they shulde
take a way the stoon. and a haffes for grete tender love
þ they hadde to hym swedynge the horvulbilite and þ stynke
of þ careyne þ it shulde ought offense. hym selfen. Ænde
nokb he stynketh for he is fowre dayes red. Theyllynge thew
by þ they hadde noon hope of his lydynge a geyn. and
oure dore a geynskearde comfortynge her dylene. and in ayn
ge the stoon to ben taken alway. afterliband lyftynge up his
eyen to seuen seide. ff aður I thank the for þ þast herte
me. and sothely I woot wel þ þ hertest me eide. but I
say this for the peple þ herte stant þ theyd dylene þ thon
hast sent me and Æshan he hadde seide this he tried wþ
a grete dyle. Lázar come out of thy grave. A dore þ he
W hat nede was thes to wle. Sothely as feith sent an sty-
ne to selle in goostly viderstondynge holl harde it is
to hym for to vise to lyf of soule. þ 16 ouleþe with the
stoon of swedly sylme in custom. holl many den thes feith
sent Au stynne in this peple thes Whysse den ouleþe with
this heuy bluthsene of Wikkes custome. þ auenture some he
ven me þ den oulcome with leathervie or glotenye pat the
apostil fordefeth hem wher he feith this Wille se not the
swimken with his wyn in the whith is leathervie. and this sey

In Engs

In
polite icd'ari vmo est

Apsis poma

Apothe Joms

Apo
"xu
"n
u
"

yge a geyn: We molbe not, an so forth of otheve grete
mifedes 3 Wikkidnesses y god forbedeth 3 hody chuse
Whan it is seide to hem, doth none of this. Lest ze pittish
they anfibeyn 3 feyn. We molbe not leue oure custome.

Aelde 3 hyn veyse thyse folke as y reyfedest, ffor thow
art sothely as y saist, Resurrection or upriseinge and lyf
holl heuyly this stoon of Wikkes custome on lyth men in
alle degrees, not only leres or leibed seculers: but also Peli-
gious nyghly in alle aftates. Whoso wole freken ageyne
feyr Wikkede customes: he fyal sothely knolke by expien
te, and y this is no vemedie but onely fhe Al doos yh
wie to alle thise men with a grete voyce. Y is to say as we
We thy grete myghft 3 veyse hem to lyf of graue. Puttynge
away y heuy stoon of Wikkes custome as y reyfedest la
zave, ffor aftce thy cyp. and at thy diddyngc: he woos up
and wente out of his graue. But zit bounden hondes and
feet til he was loosed 3 vnbounden by thy distiples at thy
biddying. This is a grete wonder, ab se nit ankyne, seith
to men holl he myghte gon out of the graue with his feet
bounden: but it is motse more wonder holl he wos fwo
deth to lyf y was foinne sayes heped 3 with y body of a
pynbynge careyne. But we hat tokeneth al this seith remit
Ankyne. Sothely, this it tokeneth. Whan y wooste a grete
cynne by courtempe y art goosthy doos, and zif y conty
muest customably thev ynne, thyan art y des heped and
Whan y forthynkest with pynefoeth 3 fheynest the 3 kno-
Werkthest thyn pynne With outefoeth: thyan vyfed y gooft
out of thy graue, ffor it is nought elles to say go forth out,
but sheffe 3 make knolben outfware y is pue With pynnefoeth
and this knolke chyngc 3 fhebynge of pynne maketh only
god wrynge With a grete voyce Y is to say With his grete
grace depynge, but zit though he y was des be vep fed
and goon out of his graue: neuithesles he dwelleth bomden

Hic d[omi]nque d[omi]nque

fugit

fugit

fruo de confessione et
ab p[ro]fucione conſtantly

that is to say dirty in to tyme ſhe be dobbes and vnbornen
by goddes urinſtves. to whom only ſe zaf þe poldber ſeynge
thus to ſeu. Akk ſe vnbynden in ertſe that be vnborn
en in ſeuene akk this ſeith ſeint Anſyne in ſentence (qu
the which we moſſe openely ſee a ſufficient autoctone a
geynes hem þe vepzouen confession ordained by holy chriſtſe
and alſo the asſolding of curates ſeynge fahſtly it is
ynoſh genſally to euid man for to ſhopyne hym only in his
ſerte to god. and þe paces ſor curates of holy chriſtſe ha
ue no more poldber to asſoyle of cynnes that an other
comou man. but that god al only asſoilleth. and noon ope
in his name. but now leuynge this false opinions and
goynge to the ende of oure ſoſeide paces. that tyme þ
Lazave was veyſed to lyue by oure lande this as it is ſute
and after vnbornen by his distiples. he and his ouſtſees
with his gorte ioye loobely thanked this of godely bienſete. a
landen hym with his home to hev hours makynge moſſe
mentſe. and thanne the jellbes were vohd vynge ſhy
by of that gorte mynacle some turned in byloue to this. some
ſeden a tolden the pḥavisees that thus hadde done. and
so was it published and openely knownen in so moſſe
that gorte multitude of Jeruſalem. and the cuntive ſhewe abou
te comen to see Lazave. that was veyſed. and thanne were
the princes of the jellbes and the pḥavisees all confiſed. and
thoughſten as often for to ſen Lazave by cause that ſuch
hym many were conuited to this. Conclusio higuanſum.
now thanne for to make a conclusion of al the paces
by ſoſeide of the three bodies veyſed by oure for
the this. ſeint Anſyne with this ſentencable this ſoſeide
thypnges we haue ſerue before to the ende that they hyden
gooffly. kepe him in lyſ of gte. and they then deede true
up in this maner. if you ſe that you dyed deadly by affent
in ſerte and is not gon out by pſonomynge this of moſſe.

["amende hym of þ thought dy vepentance, and so vise he up\nþ was ded with ynne the houſ of his conſtance, (also\nhe þ hath pſonied in deede þ he hath conſeued dedly i point,\nde he not in deſpence, but though he voo not ll ymdeorth,\nvyse he With ouſe forth, and þ he be not oilde yde With the\nſeuyl ston e of Wikked custome, (but pauenture I epeke\nto ſym the Wſuch is oilde yde With þ hawke ston e of his Wlk\ndeede maudes and combed With the ſeuynesse of custome, and\npo is as foure sayes ded and ſtylke th: it deſpence he not,\nſor though he be ded a depe dervyed. (I húw crift is high of myght\nand cam breke alle erthely borthſenes ceyinge his gve te\ngreave d mabynge ſym to lyne, first by ſym self With ynne\nfortſ. and after tylkyge ſym to his diſtylees for to vy\nbynde ſym, and fully ve store ſym to gooſtly lyf. and that\nthev þjal keue no ſtyke of cynne in his ſoule gooſtly no\nmore than diſe in lazave reyſed bodilie. hec auugm ſentenc\nall ſolb the ſelues token hev conſide and confpued ageyn.", "Ithúm in to his deth.", "After the veisynge of lazave by ſore ſonde, W hían the\ntyme neyghthe in the Wduch oure lorde I húm diſ\nſoude to Werte oure vedomption through the ſhedeynge\nof his p[ious] blood, the keuel fader of endie armed his\nknyghtes and minſues, and W hetteſe ſer hertes ageyn oure\ndoke I húm ſinally in to his deth, and ſp ecially by occaſſon of\ngoode and d[u]touse W erkynges. But ſoondemly for the rey\nſyng e of lazave, endie W yndeled in ſer hertes more in more\nin po mothe þ they myghte no lenger deven ſer Woodnes\nWith ſoute execution of ſeuer of ageyn I húm W hert ſore the diſ\ntes and the p[ha]visſes gaf v[ed] a conſide ageyn ſym. in ye Wduth\nconſtyle. (Tapp[us] as W[is]ſhop of that zeve al though he\nmened Wikkely, p[ra]p[he]cted ſotſely þ húm ſhinde d[ye]\nfor p[al]uacion of mankynde, and po hawc e we h[ave] open\nenſampl[e] þ Wikkede men and veproued of god. H[ane] ſo diuſhy", "colorimetro", "10", "11", "12", "13", "14", "15", "16", "17", "18", "19", "20", "21", "22", "23", "24", "25", "26", "27", "28", "29", "30", "31", "32", "33", "34", "35", "36", "37", "38", "39", "40", "41", "42", "43", "44", "45", "46", "47", "48", "49", "50", "51", "52", "53", "54", "55", "56", "57", "58", "59", "60", "61", "62", "63", "64", "65", "66", "67", "68", "69", "70", "71", "72", "73", "74", "75", "76", "77", "78", "79", "80", "81", "82", "83", "84", "85", "86", "87", "88", "89", "90", "91", "92", "93", "94", "95", "96", "97", "98", "99", "100", "101", "102", "103", "104", "105", "106", "107", "108", "109", "110", "111", "112", "113", "114", "115", "116", "117", {"bbox": [2402, 278, 2412, 293], "category": "Page-header",

tyme the ziste of aphecie and so by comon assent the fal-
sc puccs and pharisces in þ conceyle aegyues vnterby to scon-
that innotent lambe þu m to þende dest al the people
sfulde byleue a twolke in to hym, and than the Romaynes
as settynge hir cause at nought, sfulde come and deſtroye
botſe hir temple and people. Al fooles and folly consiſke
haue se not written of the wise man, þ theſe is no Wisdome
ne consiſke aegyues god, and theſe ſo it ſhak be ſulle in
contravie maner to zouve Wikſed entente as it is noſk ap-
ſormed in seſe, ſfor theſe as ze ſloven þu ſest the to-
maynes ſhulde deſtroye zouve place and zouve people, aſter
bysel aegyues warke ſor ze ſloven, zouve place and people
was deſtroyed by the Romaynes as the ſtore telleſt of
the deſtigation of Jeruſaſen by Titus and Capraſtams,

In the ſame maner it ſalletſ ofte ſithes in Worſkes Wis-
come þ is conſtie to the Wisdome of god, ſfor ofte ſhes
oure forde god turneth in to the best: If the Worſke de-
meth in to the weſte, and ſpually theſe as enyce is
gronuſe of þ entente of Worſkes Wisdome as it is the
Wes openely by a notable enſiumpſe in Joseph Wihom
his dveſhren by enyce after Worſkes Wisdome: ſolden
m to Egypte, as to his onſdoynge, for theſey Wolde not
Worſhipe hym after his onſeboone, but after it turned
m to the contravie offeſte by goddes grace, ſfor þ ſellyng
of hym was ocſtason a cause of his hye auauayſige-
and hir forde submission to him and Worſhipe, as

So it by ſalletſ al ſay as men moſſe ſee plied by expien-
te in the worſkes chauaynge, al but noſt toſyenge
al this made a turmpnge to oure purpſos of the forſend
fal and enyous coiſeilynge: oure forde þu eueſtaynge
Wisdome of the ſadev of ſheuene, to whom may no thym
ge ben his, knowſyenge this malſionſe conſpionſnge of
the jellues, aegyues hym, ſfor aſnoſthe as his tyme was

["not fully comen in the Whith he disposed to voffe de th\nfor mannes faluation. And also to zeuen en sample as it\nis seide in the nexte chapitue by fore to se malice y it\nentroued not by Swellynge. He litshe dvoile hyn for the\ntyme two the fewes. And wente in to a cuntrie by seide de\nante in to a ditee y was cleped Effem. U where he dikel\ned wh his distuples a litel Whisle. Y is to saye aboute a\nsenuygh. ffor as some clerkes seyn he vey sede kazar\nthe friday by fore the passlon 明day Whan the same go\npeck is vande in holy chiche. And the saturday seenegho\naftew he was comen a geyn in to as the apsse follynge\nCholde oure lorde he cam a geoyn to zetha. De clareth\nthe satires by fore palme son day. And of the od\nper made to hyn the we of the thyinges done the we at", "nue lorde hyns souley do ctouw & maistee of alle\nuevutes onely by word te thynge but also by en\nsample zeynge. Right as in the proceste by fore seide to\noure edification he used the vtrue of pendente in fleynge\nfo his enempes. And the se by thynge he also shuff\nely with trauen of two woodnes of p pionnen of\nmalionely. Y is to saye whan the tyme of the pluse ap\nketh y so nobl he used the vtrue of goostly strengthe\nin thys turnynge a geyn to his enempes whan ye true\ntyme was come in the Whith he wold by his five wille\noffe hyn to the passlon. And strongly and unfastely dif\nove the malice of his puyshures in to the vitereste ene\nth was the haude xeth. And his also a nother tyme he use\nde tempante what tyme he fleyngh es chelblynge wordes.\nWorshippe whan the people wold haue ynade hyn hym\nfynge. And a geynys and he used fighthynes whan he\nhe wold be worshipeed as a bynge as it folweth he\nte aftew what tyme the people comen a geyn hym es\nbrunches of trees & other manie of gветe venenca bynge", "Aporudenaat", "Effortitudo", "Tempanas", "Austraa", "10", "11", "12", "13", "14", "15", "16", "17", "18", "19", "20", "21", "22", "23", "24", "25", "26", "27", "28", "29", "30", "31", "32", "33", "34", "35", "36", "37", "38", "39", "40", "41", "42", "43", "44", "45", "46", "47", "48", "49", "50", "51", "52", "53", "54", "55", "56", "57", "58", "59", "60", "61", "62", "63", "64", "65", "66", "67", "68", "69", "70", "71", "72", "73", "74", "75", "76", "77", "78", "79", "80", "81", "82", "83", "84", "85", "86", "87", "88", "89", "90", "91", "92", "93", "94", "95", "96", "97", "98", "99", "100", "101", "102", "103", "104", "105", "106", "107", "108", "109", "110", "111", "112", "113", "114", "115", "116", "117", "118", "119", "120", "121", {"bbox": [29

to hym in the cire of JERUSALEM. And ferthermore solemely he vsed
this righte ABT HIs after Whan he entered in to the temple and there
obtainedly vsproues the false couctise of preestes of the Childe a pfa
visdes. And With a stourge Swoof out the biggers and the sellers
of goods temples and so vsed the Lorde of vnties: the soure pna
pale vnties y is to say prudence and tempance. strengthe d right
whistnesse for oure doctrine and informacion m vnties. W herfore as
he shal not be unpossed or amez as variant or inconstant. no
more shal non othser y a seth this foreseide vnties after distre
aion as diuise cases aken, zbut Leuynge this materie Whan ou
re Lorde JESUS as it is seide for to offe hym to the passion in ty
me ordained of hym by fore the Wozrle come agen to zbethe
me. y is to say theabbate next by fore paliune Monday. the
Whitsh place is nygh JERUSALEM. as abont the place of wbo
myle. there these ma den hyn a coppe. y is twelle bylonde fxen
res y were ful gladde of his ageyn companye. And y in pessons
of Symonds leproys hadde y name for y he was fonytyme by
fore lepros. but not at y tyme. iff he was seled of oure le
by fore. And there at y ouper were thise homely gestes
With his y is to say LAZAR. NARTH. and MARIE his oufer.
And ag JESUS noteth so specially martha seuer. and MARIE put
at the borde With othere y oten also With oure borde. zbut
MARIE ful of leuynge lone to JESUS and taugst Withime
forth of the holy goost: toke a ful pious oynement d fore
up on his lede. and anoynted his feet y of the Whist pious
opnement the olbete pauour fulled al the fous. no ll
lote vs abike here a wistle and talken heede in wbarby of the for
seide notable poyntes. And first fous oure londe. volde ha
ne this coppe specially m fous of the foreseide Aimoine
y was a pharisee as it is seide by fore. And m WHOS fous
y self MARIE first anoynted hym With pious opnemante
and With mwaide seide and bitter teres of contrivion.
but now more aptely With on speckible lope d ful olbete

teres of denon

tives of deuocion and þe enelle wel oure lorde byfere, and for
þe son þeke he chces þe place at þe tyme especially for maries,
sake as we molke vefonable uppose, ffere no doute, þe she loued
openely þe place in the which she fonde first, þe gve te gow of fde
zeuynge of her gve te fymes as it is ferde. And so it was more
hye ynge to hir thefte to doo þe excellent deede of deuocion, she alwyn
ge her feruent loue to 1hð. Also he holde haue þe depev in
Hymondes. Hous enoBynge his chavite and twelbe affeftion
contynued to hyn and to his distuples. not Withstondynge the
fpreend hye resphenion byfere by cause of marie, and also fee the
more open witnessinge of the twelbe veisynge of. Lazave yet eet
srauke as othefre diden in þe hous of the pshavise apenly in
my presence of many jelles þe comen at þe tyme thisder to see not
only hyn self 1hð, but also Lazave as 1hði especially telle this,
and so we molke see at þe depev in þe hous thise fource of
nes dyunge to oure lorde 1hð. twelbe feruice in diuise maneres
þe is to pay the maister of the hous. By chfaritable hospita
lite. Lazave by open witnessynge of his godhede. Marthfa
by defy ministrvinge. As longe as to twelbe actif lyf. And ma
the. By feruent loue in deuorte worshyfynge as longe to highe
content platiſt by. But on þe other ſide we molbe ode
in contre made othefre zeuynge occasion of offenſe to oure lea
to 1hð by endie. falt couetise. Wrongeſul demyunge. As en di
ouse Jud as þe for to coloue his false couetise gvuatſynge as
of losſ of so motſe money ſpended in þe pſtions ſoynement
pfeuendeth faltly the velebynge of poulde men thiser by. And ferde
þe it myghte better haue ben ſolde for ccc. pens and zennen to
hem þe neſted. And oſſere also meued by his wordes but oſe
wayes in good entente. As it ſemed for poulde men gnuathed
a cewe grethly ſtred ageyn Marie. as for so gve te losſe of þe
pſtions ſoynement. But the lepynge silence. oure lezde
inſtwardede for hir as he diſe teemo ſymes byſore nowt reſhien
dyunge hem in de clarynge þe good deede ende to ben hund in mynde

CEN"XYYBI"

2109" Colliardos

AZDIS JOMS

LUS MI"

as in anonytuynge by fere of his body ou to the biurynge of sol
bes after. A londe folt fœweful and 3 istoufotyng eke as
this is londe þ þo openely declarede thy deth to myne fpecally
and to alle othise twelke fuenbes þ these lwen. But foleyn
ly to thy bleffed moche. ff or a6 we may pofely by loue þ londe
the pice he ferte more Sharply than eiy othe londe. And so than
was al the methe of þ feste turned ou to felle and namely
for aftnothe as they enelben þ the geles hæde vteche ly confen
ved m to his deth. But neithesles þ fols traytour judas conti
muede m his emyous msignacion. And fere of fhe to lew acaft
on to bytraye hym and felle hym as he side the Wodeones fday
next folbrynge for xxx-pens wher of we fhuft ffele ffeve
after. A there molles we ferthefu more note specially to pitpos þ
they are of judas pante. Æ þe vephenden almes dees affynges.
and othise denotions of the people fone to foly tchvche. Holdyn
ge alle suche ziftes of deuocion but foly seymge Æ it wace ma
ve medeful e better to be zeuen to apole men. A judas that
thys stendenst with thy molthe that veluynge of pone men he
as pofely m the entente of thyn ferte þ is grounded in emyhe
ageyn men of foly tchvche it ptemeth not to the of poneve
men but vafher thyn obne fols confite. in confuion of thy
mygoutye þ haft no deuocion. And nought with zeue of thyn
obne good. ffor experience openely chelbethi and techethi þ commonly
alle suche judas felaimes den al confectoule or more ym emy
otfene. And þ fhal he fynde pofely in dece. Whys so fathly to
fone with hem in so maner or otfer. A we veden in the gof
pelle of oure londe f sin in sinse paces and specially now he
ve after ageyn his passion. Æ he vephended fhyeply pe
Swibes and the plassives ofte althes namely of confetise.
but we fynde not the fer fize þ eue he bad the people to
with his value obthefer dymes or affynges or othise if
tes of devotion fone to hem. But ageynbarde bad hem al
way fone her fucte after the like and comended her fve de

Die Joms

Joms

goode lorde confortynge hem ageyll avorte. Bad hem swet den nought, and seide it is the fadnes wille. If I take this journey, and he shall kepe us and do as we desire, so at this time he shall see me amonge alle myn eame, myes in the greatest worshipe, if eche sey me, and they shall have no power now, but a geyn me. But after he shall done al this, I will to morde at euen we will come to you, ageyn pauf and pound, and thame this day, and words they were alle wel comforted. But nowe thesels alway dyed ynge. If he would come to Jerfyn, upon the Monday every upon the mone, alway Sunday oure lorde, this disposed hym as he had seide to goe, to Jerfyn, and a mele, mande and an ouvrouthe other way, se than eue he side by fore, but to fulfil thee, the apfesene of Satharie, these aphetes seide to him, purposes, and what he will, but blessed meyne, a companye come to a plane in minde, way was the prede sethingage. He sente two of his stiples in to Jerfyn, and bad hem dyclnge to hym an asse, and his sole, were teyd there in the common way, and ordyned to seuen poulde men at his nodee, if he had none, bestes of his owne, and his man, they were brought, and ye stiples had heye your clothes upon hem, oure lorde me, kely, selle hym first, a litel, as he, on the asse, and after on the sole, vidynge in a symple aray, to ke his way forth, to Jerfyn. Upon lorde this fighte was this to see the kynge of kynge, lorde of all the world, vide me, such a man, namely, in to his solempne title of Jerfyn. But pethely this is said, as he said, alle thyne other dees to oure matron, and enstandable, for we maye see, under the dees in this mande, of wordes, worshipe, kyninge, his spesед fully al the pompe of yourne worldes, worshipe, kynynge, in stede of golden harneys in curious fadles, and hevules, symple clothes and hempen halved, and what the people

twolke his seve modev & al þ' blessed company seynge hym
Wepen þo: 'myghte not conteyne hem fro Weppinge at þ' tyme
And two more þyulde We whan We seen londe of poules, thus
Oure lorde þhe vidynge on the asse. And hawynge in stede
of þintes cules & bavonnes: 'his pone & þyngle distuples
aboute hym With his modev & otheve deuoute Women
folwynge entred in to þ' solempne ceece. And also the pe-
ple doynge hym gorte Worsbite as it is seide by fore. Of
the whuch comynge: 'al the cee was grethly stred. And þo
Wente he first in to the temple. And caste out thev of
biggeres & fellees agyn goddes londe as it is seide seve
by fore the xxx' chapitve. And these was he stondynge o-
pently in the temple chynge and auferpynge to the pines
and þhavises al the day til it dwel to londe euery. And so
he and his distuples stondynge al the day fastynge after the
gorte Worsbite by fore: 'there was not oon þ' Wold one by
de hym dynde, Wherewere at euery he Wente With his dis-
ples to his homely hostrie in þetrame goynge so simply
thirwgh the With þ' litel companye: 'þ come on the movele
With so gorte Worsbite. And these movele We con sive þ' it is
litel chauge @ litel fors of Woldes Worsbite þ' is so pone do
and so lyghedly paffeth a way. 'But what love twole We þ'
his modev & myne deleyne & otheve twelle swedes hadden.
Whan these seyn hym so Worsbriped of the people. And wame
by at myght whan he Was comen With his distuples fank
& m þplite to þetrame: 'Sathely he al onely fnoweth oure
londe: 'he þ' ene' blessed With outen ende Almen.

With oure londe þhe side of the palme Sunday m to the
oure londe ful of Thursday next chynge ~
chavite @ Welde of al chavite Willynge to otheve bo
the m Worde and dede his sonepne chavite. As Wel to his fes
as to his fwende. And deswinge þ' no man þyulde be londe
Gitt alle faued. Whan it de vide to the eide of his deed lyf

heve and his passion tyme was mygh at honde. he traumyles
befilly in chynge & chespynge openly to the people & speciall
in this three dayes. if is to fly. flyest on the sMonday as it
was nook last tweek. and after on the monde & the te Wednesday
to gride flynge. in the Whiche dayes he come only on the
morcbe in to the temple. and these countynes in chynge
& chespynge to the people & deputynge With the swilbes
& the pharisees. and answervynge to his exceynable queps
ones & many subtilte temptynges. and so he was octUPI
ed so the moebbe in to the cuentide. as he wente with
his three dayles to his veste at his homely hoste With his
& his oustres in chespinye as it is seide by soke. but soe as
mochhe as it were longe asse to twete in speciall of alle the
materis of tyme by twelvye onee lorde thyn of the Jelles
and Lettynge so the purpOS of we ben nook time of the
passion: thevfore paffynge ouer alle the pables & enuynt
ples by the Whiche ouwe lorde vespended the Jelles and
other asse of tyme in speciall we moowe in general
confide on the so soke how the princes and the pharisees
see ynge thes fanoue of the people to lhu and thev fore de
synga to psome her malice agyn hym openly casten so
tully & felly to taken hym in lorde. outhev a geyn her la
we. or elles a geyn thes tribute payed to the empome of
home With her by they myghte accusen hym as Worthy thes
deth but ouwe lorde to whom all puete of mannes
herte is open & nokynge thes od tezte & the malice of hem.
an ffevere so Wply to alle thev questions. and so contuly in
touthey sette his Wordes. if they were sufficientlie auise
ved. and zit they myghte not haue her entente in empre
but at the last they were so confounded. if they doest no
more aftre eny question of hym, and than after ouwe lorde
the sharpely vespended the pride the ypoovishe the couctise
& othe velle conditions of hem. and speciall of the

Enemont leclerc

Aepie pons

Apsis

Hecibes and the phantoms seyinge to them in this true Boe to soill Strikes and Snares if lonen Worldely Worships in many manes and so forth of other vites. Penthesles there with he had the people if they should bepen a ful falle al her teshyng. But if they should not folowe they were weakes and euèl lyynge. At these faste reser syinge the vnbyndenesse of the Jelkes a goynes god in ganal by name of these Ditee of Jerum. for as moneth as he was so ofte besy to gradve hem to gide as an hen soth they chylenes in to these way of her salutacion and they wolke not, And there fore tellyng ehem by fore her destruution folwynge tempore of euèlaflyinge. He left hem a word We hym out of these temple. And with his divitiles and other manye of these Jelkes if they lived in hym. He then to these mount of Oliete where he tallefte hem more ond by ensanmples how they should bepen and taken hem very to her faste end. Finally to the hem of these day of Sime. In these Witsch goode men were found on these vight half of god. They should have euèlaflyinge lyf. And Wikked men on the left half euèlaflyinge were endelkes deth. This is made ouer Loke if an ende of his open flying to these people of Jelkes ouer the tellyng day towards euem. And after in puete seide to his divitiles were se wel if after this two snyes past he shall be made. And than mannes some shall ben byed for to be chisled al so wellful worde. Was this to alle his twelveth divitiles but these false traytours Judas was glad there of then flyinge anon by investigation of Oathans if was en tred in to his hiserte how he myghte by occasion of his deth fulfillde his false courtise. And there upon he fleft not. But anon on the morwe if was the Wednesday with the princes of Jelkes with the aldermen there were gade in Traptas how the Biffhom for to dispel

Hoc they might be wise to take him as they hym. But not in the first day for sake of the people. Judas as a spying a knowledge this concep. Went to him and proposed to take hym to him at his will so that they would mede hym and done hym well. And they gladde of this and granted and ordered to paye hym all the rest pens. As now oure word is worth one common pens. And so falslyede and courtise malice and treacherie were accorded to the death of impotence, and thame hadde false trayt to his co-uerous desee of the prys of his forseide oyne ment that he gyntshed fore as lost. It is to say that he hundred pens. And so his tyme he soughte opoetimite how he mighte by the time with oute the presence of the people, and for this by trayinge of oure lande upon the Wednesday. Is this day resolutely ordered most of penance doyning and abstined from the Wyke after Friday. This was the cause of the tused part judas and the fellies on Wednesday. But on this other parte what diue oure lande him and his kinsman compaine his day. Wee pynge not weiten expisse in the goffelle. For soth it is that he wente not in to see his kinne appeared not openly to the fellies his day. As thynketh it reasonably to be toldles as he was thame for his moste parte occupied in prayee for the spying of vocation of mankynde as he come fore, and not only for his fve des of twohede in hym as louede hym. But also for his true enemyes. Falselying the affection of charite part he hadde taught him fore to his distuples in prayee for his enempes. And him as his fulde purelie hem. And as he was knowne by seeyng as seen by spying in private the forseide malice of judas the spying and the fellies in his day witterly cast against hym and in to his death, and so filthfully men mowle flupo se as he prayee to the false especially he seide the false one was false that said so and so he in apphietie of hym and of judas

Trottoir de son ieme matre

and his other enemies longe tyme byfore-but than most
proply that was seide of hym self not destinge by the lorde
des of the psalme vengeance of his enemies as it semeth
after the sentence of the lette-but conſemnyge his wille
tightt lyby to the Wille of the ſaker-and apheciyng e'tight
Wys pumpſhynge vengeaſt deſvynge of hem þo ma
licionſly conſpured ageynes hym-and after obſtmathy con
tymned in her ſyme also for aſnoſhe as þ was the laſte
ſay þ he thoughte to do well as in maner of doally comſitaun
with þ goode e bydoued meyne cazaue and his auſtves he can
pyed hym þ day the more apcaaly with him in gooſly conſe
to of him by his edificatione and holy wordes as he was
Wonde allbeoy to do-but nobl at more key ſer to strengthe
hem and conſorte hem ageyn the grete soſſe þ was to come
after by cause of his paſſon-and poſtely as we in othe twije
in homely comenynge with his bleſſed mode to his apcaaly
conſorte and also with maſſaſſeyn apcaaly þ eide was pruſy
to Drynke of his oſſete gooſhly wordes of the which he zene
us inwarde taſte e paſaue þus viſe bleſſed with oure en
A of that worthy dopeer þ oure do the man of the almy-
the mynd of byſore his paſſon and pe noble eſtimaſttes þ byſoule
than the tyme come in the which oure the ſeuer with
ſonde þus hadde diſpoſed of his erdeles mycy for to
ouſte deth for man of ſheden his puſions lood for his ve
ſempiaion it lyked hym furſt to make a dopeer with his diſ
ples as for a mynde endelaſtynge of his grete lone to ſem
and alinankynne and ſee to puſſille the figure of the olde
lille and begyne the twouſe of the neſſe lille apſoſe
the misteries þ were to come of his apcaions paſſon (This
dopeer was poſtely worthy to wonder ſul of grete and won
der ful thynges were done theſer at where
take good entente with miſbaue deuocion theſer to and to
tho thynges þ oure londe the diſe theſer at the curreys londe

Apace in
Aque joms

Aque joms

Aque joms

holc not gristre avs go fastynge tser flo-but he fyal feden
vs of his gte as we trustely fopen With mothe goostly co
forte tser of A we fthulle vnderstonde that foure thynge
specialty by fellen at thiss coper-of the Whufhe mub arde
meditation fyal by veson stue oure loue to oure forde Jhn
and byndeke the goostly flive of oure devotion. The firste
is þe bodily coper at the manie tser of in fulfyllinge of the
lawe. The seconde is the Wåsshynge of the fete of the
distuples by oure forde Jhn at the thridde is the ordman-
te & conftracion of þe pious fatherment of hiss blessed body
And the seethre is þe noble & functionse ferman that he
made to hiss distuples. Of the Whufhe foure We fthulle fpeke
and see by paires in ordre. As to the firste þis is bodily
coper We fthulle fane in mynde of pette. And Jhn at the
his dyninge of oure forde Jhn zeden in to the eute of Jefu
to a fende of theyves þe habelled in þe pante of the eute
þas was treped uount ypon Where tser was a large fous
on hisc stealled and able fze to make thiss coper yme and
p after oure forde Jnf With thes othere distuples entred in to
the eute & cam to the forsede plate on the thursday towarde
euen. The we telle fide and byholde with al thy impide
þe vcedest of hevest thise alle þe folwen þen tolde ffloken of
done ffez they den ful lilynge a stervynge to guete denotation.
ffor in thiss perte is the moſte ftrengths a goostly frouye
of alle thes meditations þen in thes blessed byf of oure lede
Jhn plicably for the paffynge tokenes of the Wåsshynge in eute
of hiss loue to mankynde. Obfer ferce here we fthulle not a
bvegge as we fuaic in oſhewe paces hitt vathfer length
it in perte. As to the thame byholde oure forde Jhn after he
was tomen to the forsede place how he stant in fom pante
bynethen opelynge With his distuples of edification & alhy
synge til it Wab made vedy fze hem in the forsede fous a
lo ffe. And whan alle thynge We vedy: semt Jofn put

Aque joms medit and

Ama meditato

Ama

Was most familiar and homely With our Lord Jesus Christ and that
Befille wente to the Father to see him al as needed were ordained and done
but to hym as he said. Since he was a child he loved his Lord and God
for all the thynges he loved and that anouer our Lord and Saviour
With his apostles wente up. But after all the greatnes of his
Hym and by his side with his outgoing and for his sake
non he so well understood the family of God as he went with his foot
West hym as he said. For after he saw the take he followed
Hym as he saw the fleshe and was present at his own
Tying and at his deth. And after he left his body not til
all was done and he was beeing and so at this time
he satte next to his though he was zonger than other
What tyne than our Lord Jesus Christ with the true love
apostles came up to the Lord Where upon they stand
firstly stonding there aboute they seyn gites and after
he had be blessed. They saten don alle aboute that
bordc. But after he nexted Jesus Christ upon the ground as the
man he was of old men by force, but since we know
understand also that Christ our Lord was square as men flip
posed made of his body and borne to the ground and as men
seyn him seen it at home in the presence of all men
it could not be in any part of the place where he was square the space
of two arms length. And somewhat more so in every side
of the square bordc. these distinct saten as men stand
though it were streetyly and our Lord Christ in his own
garde. So that they alle myghte see then in the image and
eten of all his figures and the former they understand him not
What tyme he seyn, he that With me puteth him into
Suffise and doth. He that by traynen me think we mo
we ymagie and suppose of the image of his sittynge at
the bordc. Also we love under stande in the etynge of the
paske Lambc as his tyme they stoden aboute the bordc. up
vyght haldyngc statutes in his hands after theiddyngc

Ipsm in
litteris

Carpe diurna.

Et in xxxviii

of moyses labele þ oure lorde com to fulfille. So þ though they stoden at þ tyme neithesles they saten aldo in other tyme as the gospel telleth in other places, and elles mygh te not if he haue leyd his seuede and seuede hym in manere of liggynge upon the guest of 1 h[]n. And what tyne thes þa[n]ske lombe was, sought to the lorde vosted aftew the la[]we: oure lorde 1 h[]n þ was sothfast lombe of god with oure weme of oynne as þ was in undles of hem. As he þ seueneth and minsteth, to ke thes lombe in his bleſſed hondes and take it and departed it and saſ to his s[]tuples bisdynge hem eten glady as conſortyng hem with louely chere. But though it were as þ they eten as he bad: neithesles conforte myſtite they non haue, f[]f[]or asnoche as they dide, alway left thev þiſſele falle oughſt ageyn h[]er mayster in þ nouelte, and so as they ceten he tolke hem the sevne filde more openly as he [ha]ve desved for to ete with ſolb this paſſe lombe by þe 1 sufficiente thes S[]eth, f[]f[]or sothe on of ſothe p[]r[]aſt by thy me.

This preſſe wente to sevres a þraue or berde, as he ſto the they tesserden of etynghe and lade eche on other and seiden to hym lorde Wher[]y 1 be he. As he ſi we take good seede we olle to haue mi[]bavde compassion both of oure lorde 1 h[]n and aldo of hem, f[]f[]or it is no doute they were in full gret[e]e p[]erle, but thet thet and aske left not of etynghe, for this words of bitraying ſhulde not ſene p[]trincut to hym than 1 h[]n at the instance of petve, aske of oure lorde and feke lorde Wh[]ho is he that þraſt bytrenen the and oure lorde 1 h[]n p[]euly tolke hym and as to hym þ he louede more specially op etiſed as he was that traytoure, and as ſin theſe of g[]eethy as[]toned as wounded with g[]rethe for the herte nought Wolde telle petve: but turned hym to 1 h[]n and soſtely leyd don his ſeuede upon his guest, and as ſent an[]d[]yn ſeith oure lorde Wolde not telle petve as he was the traytoure, f[]f[]or and he hadde w[]ſt: he Wolde haue al to vente

Lingua p[]aſſa

Ae xxyy

Ae gug in omni divin petro

Cito de contemplatione

Andre Joms

Ae p[ro]s in
a[m]s in

Hym With his te the And as the same semit austyn seith hyperte
ben figured and understonde they þ þen in anuf lyf & by Johyn
they þ þen contemplatify. Wherfore We have seyn dotrime &
figure þ þe þ is contemplatif medleth hym not With foreyne
Wordely dedes. And also he secheth not vengere And With oure
forth of the offenses done to god. But is so with ym efteth
in his herte. And turneth hym onely to god & deuonte peyn
web. And the more fastly turnynge hym & sea hynge hym to
god comitteth aft thynge to his supphacion & ordonnance. Thoughe
it so be þ þe þ is contemplatifointyne goth out by zele of god
aus þfite of mannes soule. Ag [libran] he is cleped thet al
so in þ that Johyn Wolke not telle acte. þ he bad hym
asten of the trayton. We moose understonke that the con-
templatif shal not venelen the puete of his lorde as it is
Writen of seynt sevencys þ pue venelauns he vealede
not With oure forth. But With tyme þ nede make hym for
hele of mannes soule. or the stervinge of god by venelaun me
ued hym thet to [a] roll forth in oure ftesse by holde we the
gvete demgnte of oure lorde. J[ohyn] þ so homely diffeth his de-
Lynge Johyn enchyne & veste axpon his bleffes drep. lorde hol
 tendely & tvesely they lueen to gide. Johyn was a stvete
 veste to Johyn and a fitable to alle tristen soules. in wel which
 as clerke seyn he svank of þ well e of euelastynge Wist some
 the stionse drynke of his holy gospelle. With thee which uf-
ter he comforted al soly chwche. and that it as triate agyne
 the venyne of diuise heretikes. Ag[le]holde we fertefermore o
 these sisteles ful soy of the ferseide Word of bytraying of
 oure lorde J[ohyn] not etynge but lolynge eft on other. Ag[le]the
 þ wiste not with tousele or transorte they myghte halle in
 this caas. And this moche at this tyme diffeth touchynge
 the fwste articule of þ bodily odpec. And of the etynge of
 paske Lambe in puifullynge of the lalke and endynge of his
 figure þ oure lorde J[ohyn] dipe it fore. And as clerke seyn

Ae dimenendaw johne
teminge

["The flynde not y oure lorde eet flessh in al his lybe but only at this tyme in etynge of þe kynke, more for misterie than for bodily fode. The douchynge the sevende poynt, y is the Waffynge of the Sustuples feet: We fthulle vndevonde þer after the forseide apesse oure lorde Jhesu voogd uppe the forseide wode, and also his Sustuples anon we hym and we Wessynge what he wolde done fere thermore or as he we Wolke go, And than wente he with hem don in to ye netseye hons vndee the forseide laste as they payn paterfian seen þe place, And these he bad alle sitte adon, and made Water be brought to hym, and than he cafte of his oul clothes as weere pauteev cumkroue and letynge to þe fchoughste so, and giide hym with a lyuen cloth, and putte hym selfe Water in to these balyne þe wab of stone as men fhyll, and bar it a fette it hydse apetres fete, and kueled don for to Waffe hem. But petive gветly a Waffed a astomped of þe deede as no wonder wab: first forfale to have that one of his forde as incontinement to hym. But after he fseede his thwete þe elles he fthulle have no part with hym in blispe: turned his Wille in to better, and meekely onffued hym to done his Wille. It woule zif we zeue fseve good entente to these deedes of oure lorde Jhesu and al þe folde eth in this tyme: So fthe ly we moke with gwee Wouder be stued flectingly gothe to the loue a deede of hym, ffor what as þe to see the kynge of blisse and þe high lorde of maieste kuele don and booke hym to the fete of a poide fiftseye so forfethye to alle othe re that these futen aboute, and so with thy bleesde frances Waffes her foule fxe, and after ten derly Wyped hem, and more ond denoutely tussed hem So fthe ly þe wab ponayn mayster of mckennesse fcheued us in this deede a tanghte vs a pfeite leffon theef of, and zit more ond in þe side the fame booke fer vnte to his tytaw comendeeth ponemely his payynge mckennesse, but wo to", "A pedn abhu", "colorimetro", "10", "6", "11", "16", "21", "26", "31", "36", "41", "46", "51", "56", "61", "66", "71", "76", "81", "86", "91", "96", "101", "106", "111", "116", "121", "126", "131", "136", "141", "146", "151", "153", "157", "161", "165", "169", "173", "177", "181", "185", "189", "193", "197", "201", "205", "209", "213", "217", "221", "228", "232", "236", "242", "246", "250", "254", "260", "264", "268", "272", "276", "280", "284", "288", "292", "296", "300", "304", "308", "312", "316", "320", "324", "328", "332", "336", "340", "344", "348", "352", "356", "360", "364", "368", "372", "376", "380", "384", "388", "392", "396", "400", "404", "408", "412", "416", "420", "424", "428", "432", "436", "440", "444", "448", "452", "456", "460", "464", "468", "472", "476", "480", "484", "488

them there he

Hem there he byfore satte at the sepeer as it is seide. Aga se for an ende of the satviftes of the olde fadde and bigymmyng of the noſke testament makynge hym ſelf oure satvifite: He to be bleued in his hoſſ Honſes and diſte up his eyen to his ſu ſee almygſt his god, and bleſſede the bleued, and ſeide the woſodes of constecration theſw ouer, by ſtue of the Whiſch the woſdes. And bleſſed was turned in to his ſody, and thſame he ſaſt it to his diſtiples and ſeide take and etch ſo: ſo theſe this is my body that ſhalle be taken and zeuen ſo: soth and cer and after in the fame maner takyng the chalice with the ſwyn ſeide taketh and deuſketh alle ſeve of ſo: this is my blood ſ p[er]ſal be outſhed ſe: manye in veuſſon of ſp[er]mes and after he ſaſh ſem pos[er]ſed of ſ p[er]ſecution and alle p[er]ſtes in hem, and ſeide. This is doth ſe, as ofte as ze take it in myn se and commemoration of me: Take noſſ good ſeede. Reſe thou wisten man. But openely p[er]ceſſ hoſſ denoutely hoſſ diſligently and twelkely thſe ſonde th[er]us crſt first made th[us] p[er]ſions ſatvament, and after with his bleſſede honſes in m[est]ved it at comu[n]ed that bleſſed and his byp[on]ed meyne, and on p[er]ſover ſide take ſeede with p[er]ſat deuoute Woudeu[ſt] first they ſeye hym make p[er]wonder ſtuff and excellent ſaſtment, and after with p[er]ſat deede and veuente, they take it and veeyued it of hym. Sathely at th[us] tyme they left al hev kynde ly veſon of man, and onely veſtede in twel[be] bykue to all that he ſeide e[mp]sede, as p[er]leuynge with ſoute eny diunte p[er] his god, and myſtite not e[mp]re, And so muſt p[er]do that weſt ſelen and hau[e] the ſtue and the goostly oſſetnesse of th[us] bleſſed p[er]ſa[ment]. At th[us] is p[er]ſebete and p[er]ſionſe memoriale p[er] ſo[n]le[m]y maketh mannes ſoule w[or]thy and p[er]ſyng[e] to god as ofte as it is ſuely veeyued oſ[th]eſw by twel[be] deuoute meditation of his p[er]ſa[ment]. Or elles and p[er]more ope[na]l[y] in ſa[ment]ale ctynge theſw of p[er]ſe[ver] ſoſe by veſdon th[us] excellent z[ife] of lone p[er]ſu[n]de kynde le

Hem eſſe ſe

499

A
p
s
m
n

Allicis homis

Con XXXV

His bleſſed body for our eſtatement, and he ſeſſed his p
oife blode in prys for to bigge as out of our weathede
the aldeome, and to Wasse the as and make the clene of al ſyme
and for aſnothe as he Wolde ſo the mynde of his highe gueſte
beneſte ſhynde as well as in the eſtamentely: he zaf to alle the
creſten people his body in to mete and his blood in to dyneke
vneve the libnes of bwood and Wyne in maner as it is ſende by ſore
in the firſte maſtynge of this ſless ſalment. But noſt how
by ſolde wee mibauely, and take we ſhede what weede thinge
it was to the apostles thatne to ſee our lorde Jhesu deerey
man as they were ſtittynge with him bodily, and theſer with
holdynge in his ſondes ſelfe body in that ſemed as to ſer
bodily ſighte nought eſſes but bwood and aſſermainge thins doſh
ly This is my body ſhal be zeuen for soth. And also of
that that in the chalice ſemed only veray Wyne. This is
my blode ſhal be ſeſſed for vermaſſon of zoinve ſymmes
and po ſelfe body ſo they ſiwen with her bodily eye by ſore ſhen
was sothely and po ſome of bwood, and po ſelfe blode po was
al ſchool in his body: was there in po chalice in the ſome of Wyne
but that was not p ſreed ab it ſemed, and as it was by ſore
the Bozdes of Conſevation, ne Wyne as it ſemed in the selfe
mane, but only the libnes or the ſome of bwood and Wyne con
teynynge verye twistes ſleſſh and blood ab it is ſeide. But
what manines veson or Witte ungyſte compſhende this at
that tyme: Sothely noon, And therefore the twelke apostles
at his time ſten in al her bodily veson and Witte and vesſed one
ly in twelke hyleue to ſee lorde's Bozdes as it is ſeide by ſore
piaſa puaſa po was captoued ſo his falſhede and unſbylene
and therefore he occynd ſo bleſſed ſalment into his dampma
cony and ſo done alſo that at ben noſt of his pact the
Whiche falſely byleuen and ſeyn po the hoſly ſalment
of the auitev is in his ſkynde bwood or Wyne as it was
by ſore theſe conſevation, by cause p it ſemeth so to alſe

Tiro cont lallavos.

her bodily fighte and felynge, as in fighte taste and touchyng the
Wiche Ben more veprouable as in þe part that Judas, ffeve
theþe seuen not þe Bodily bispyde þe paument as he sive, and
theþe fore it is fighter to hem fœ to dyke, and more to her
Dampnalcon zif theþe dylened not as god hym self and holy
chyrche bathe taught, pannely stethe þe twelle tethynge of this
blessed paument, bathe Ben holden fidefastly so inamp hirnbes
zere, and of so many holy men, manytares confessiones and other
twelve tristen men, the Wiche m to her laste dyves stoden w
oute solite in this feith and deyeden theþe þinne, the Wiche
feith is this in shorte wordes þe paument of the autere
duelly made by dute of tristes wordes: is drye goddes bo
by in forme of breed, and his drye blood in fome of Wyn
And though the fome of breed and Wyn some as to alle
thee bodily Writtes of man breed and Wyn in his lynde as it
was as by fore, neuusfeldes it is not so in foyne, but onely
godes flesh and blood in substanțe. So of the aundances of
breed as Wyn wonderfully and miraculously agegn mannes
resdou and the common cœdree of lynde, den theve man his
trament with oute her lynde, oubrie, and drye chres
dody as suffred deth upon the cros, is theve in that paument
bodily under the fome and lyknes of breed and his ver
ray blode under lyknes of Wyn, substanțially and holily with
outen eny feynynge or decepte, and not only in figure as the
falz hevetile feith, as the fide termes, and fone fide, so fexually
by cause of the lewed collardes, as medlen hem of hem agegn
the feith falſhy, as this by fore fide of holy chyrche, more
ouer touchynge this excellent paument, taught by holy
so it tourres and worthy clerkes, is confirmed by many mannes
of minacres, as we veden in many doke, and heven alway
thied and tanghe, but heve laußgjeft the collard and
storneth, holy eschre in allegeance of ſuche minacres hal
synge hem, but as myngges tafes as feyned infusions, and

p[er] mi[n]t

CUP"

by cause þ he tasteth nought the sebetnesse of this action
þactment, ne feleth ne feleth the actione werchyring theer of
m h[ym] self: theer fore he leueth not þ eny othre wath, but
h[ere] in confusion of alle falles lollardes and lseretilees
in consfete of alle twelbe louers a cœrafykeve of this h[oly]
þactment, and finapally to the louynge er h[ono] of the l[ys]ke
anition er maker theer of oure londe þ h[u] q h[ral] o[ve] more
ouer sonne hat in speciale þ 7 knolke sothely of the g[t]ious
w[er]chyring in sensible feluyng of this blessed þactment
the w[ith] mauny lous w[er]chyring and feluyng a h[ouen] comon
knuse of man: the w[ith] eth and peoueth so idemly the blessed
bodily presence of þ h[u] mi p[er] oniment, theer is oon þ p[one]
þ knolke nowt lybynge, and pauenture theer be many þ 7
knolke not in the self degree or h[igh]she, the w[ith] þ p[one]
ofte tymes w[han] oure londe þ h[u] p[ow]cheth þaft to touche
h[ym] of his grace in twetynge of þ blessed sacrament w[er]
the m[ode]aide fighte of his soule and denouite meditation
of his p[ious] passion: solemnly feleth also othrede in
to the self body a l[oye] and a l[ib]yring þ p[asseth] w[ith]
onite comparison the highest l[ib]yring þ eny creature
may lyane or fele as by way of bynde in this lyf, p[ugh]
the w[ith] l[oye] and l[ib]yringe alle the membres of the lo[
]sy ben enfla[um]ed of so delectable and l[oye]ful an he
te: þ h[ym] thyneth sensiblly al the body as it were mel
tynge for l[oye] as Way doth a g[eyn] the l[oye] f[ive]. So
for soforth þ the body myghte not beve þ excellent l[ib]yn
ge, but þ it þulde viterly payle me weve thes e[ctiones]
kepynge er the ousteynnyng of the touther oure londe
þ h[u] abouen l[yn]de er a l[onde] þ h[u] mi w[hat] delectable
p[ad]ise is he fore þ tymi þ thus feleth þ blessed bodily
presence of thee m[ich]onse f[act]ment th[us] w[er]ch the w[ith]
he feleth h[ym] sensiblly with unpeckable l[oye] as he
w[ere] l[oy]ned body to body sothely 7 twelle þ theer may

Cap' xxxv

Die Joms

Ps. xii.

no man telle it or fpeke it, and I am Oker þ þe se may
no man fully and sothfastly knowbe: but only he þ in
experience feleth it. ffor with oure doute this is specially
þ hinde manna þ is to fay aungelod mete þ no man
knoweth but he þ feleth it as semt John thes of wit-
nesseth in his apocalipsis - and he þ sothfastly feleth it
may wef fay with 20 and thes apphete sonemely veyfynge
body and fonde hevte and flesst in god alyné. Æn m þ.
Quant magna multitudi sulcudums tue diu quam
abstondifti tmentibus, te 4 a lorde þu houſ mothe
is the multitude of thys dwetnesſe þ hast hinde
to hem þ m twelſe lour Sweden the 4 Thus haue 7
underſtonde of thes forſeide ſtions woude ſtall and mi
vacuons wercſynge of oure lorde þu ſhewynge ſen
ſably his bleſſed ſelectable bodily ſpence in þ most excel-
ent ſaſtment of thes auter in manne as thes forſeide
ne þ feled it myſhte telle it so in ſprie. and as 4 howde
ſſoſtly and impſtely wite it. The wſich myraklon
ſe wercſynge to myn underſtondynge hauynge toſide
valon to alle the auſtaiſantes thes of paſſeth many
ſwete myſtracles þ we veden ſhewed in thys hoſp ſaſtment
in as mothe as thes witter of þ bodily ſelynge paſſeth in
aerteyne thes witter of ſighte. and hafth ſesse of ſtrange
liknesse. and more of thes ſelf sothfastnesſe. ffor what
tyme þ oure lorde þus wiste ſupereth in þ bleſſe de
ſaſtment to ſwengthyng of byſlieue œ to ſonſorte of
his chosen derſhynge ofthſer in liknesse of a litle childe
as we veden þ he diſe to ſemt Eſſaide. lyng @ ſonſe
ſonw. œ elles in a ſinute of plesſh al body as it is wu-
ten in the ſyp of ſemt Gregone. and in other ſ places.

Theſt it is þ that bodily liknesse ſept in þ ſinute it
cozeth not with the verwe bodily ſinute and ſhaye
of oure lorde þ henge on thes twos. and þ is sothely in

Ps. in

tshat sacrament hś fvo pś bodily fighte. But he pś feleth
ś evacious zıfte by forefere. Hsath no stvaliſe bodily fighte
of eny byknesse oſher than the sacrament in twelb by le
ne. But in his ſonle fightneſt through ſpecial gte he ſeeth
mubandly with ſonleyn tope f blesſed body of ſhu vight as
he ſhenge on the cros with ſoute eny decepte. And thew with
alſd in body he feleth ſenſible bodily apſence of one forde
ſhu in mande as it is ſeide byfore with ſo gavte tope and
hlynge ſ thew can no timeu twellen it fully. ne heſte
vonderstonden it but only he pś feleth it and as it ſe
metsb pś ioyeſul ſelyng is lyke to pś that holy churthe
ſingets of the apſtles and diſtuples at the ſeste of
apenteſt Whan the holy gooſt was ſent to ſem ſoſeyn
by in the libnes of ſwe With ſoute ſoſth. and unspeſtable
ioye in her bodyes With ſyme ſoſth. That is pś hev bo
Wayles pulſed with the holy gooſt. ioyeſe ſoſemely in
god. And so may he pś hath pś ſoſide evacious zıſte.
oſtely ſay in pś ſyme with Waind in ſpecial mande
and high evacious ſelynge. Cor meu a cwo mea exuſ
tauevnt in den ōmiu. inſyn heſte and my ſeſſh ve
iopſed hem ſoſemely in to the apſence a lyke pś ſhu pś bleſſ
ſe end in ſoſemely for his zıſte of grace etnay.

Omnipletia gaudent
Disterat. 2

Uſſer the ſever more touchſynge the ſeechſe article take
hede pś aſten ſoule pś hest eny lyſt With ſynne the
of the ſwe of loue howt this ſonleyn stoke manſter ſhu
ſtife made to his diſtuples a noble ſevern ſil of gooſt
ly oſſet ſennesſe and bveimy ſinge toles of loue and chavite
pſor Whan he hadde zeuen pś bleſſed ſacment to his
ſiſtuples. and anionge oſſeve of his hyshe chavite
to his enemp pś wuſſed ſudab he ſeide to ſym. Ruod
ſiſas. That pś iſo ſeſt to do pſat aſus. do it anoon
as Wſo ſeith pwoot wher about pś aſt the ſew
ſoſe deuſe theſe by tyme vnderſtondpuge his bytýnge

["Istutus", "but there was a time when his own disciples were to be what he intended for them, and now this is proved by the words of the Lord. He said to his disciples, \"Go and tell your friends, and ask them if there is any one among you that is not conformable to you, and let him stand by himself.\" And he said to them, \"What is this among you, that all the people come to see me, and none come to be seen by me?\" And he said, \"I am your Lord and Saviour.\" And he said, \"Come to me, all you that are weary, and come to me, all you that are athirst, and come to me, all you that areagsome and are not conformable to me.\" And he said, \"Come to me, all you that are athirst, and come to me, all you that are not conformable to me.\" And he said, \"Come to me, all you

ze bylenen in god so ze muste bylenen in me, und after
he taughte hem in this byleue if the fader and he bee oo
god, and though he be lasse than the fader after the man
gede, neithede he is eide euene with the fader after
the godgede, and thserfore he vesphehendeth
p' had hem phelle hyn the fader & seide
am andet
me, voket & patrem
lyt is who so seeth me: seeth ye fader
and after in conclusion of this feith he seide to hise
stiples non creditis ip. ego in patre, et pitee in me eft
lene ze not that I am in the fader and the fader is
in me, alioinnm apter opera ipa tredite, effes for tho lberes
If ze sen byleneth
in hope also he conforted hem in
many manes, and first touchynge the effeite of pray
ev seyinge to hem in thise wordes
in manevitis in me
et, verba mea in vobis mancentur, si cuiu voluntate, petite & fiet vobis.
zif ze d'welle in me, and my wordes altyen fudafastly
in zow. If that so eide ze wóle afke it phal be zenen to
zow. Also he conforted her hope ageyn tribulacion
et hate of the worlde seyinge thuse
in audimus vos odit
sitate, pina me pacoem vobis odio him
zif the wólde
hate zoll, wéteth wel if it hated me first by fore zow
and so forth at the texte telleth comfoetynge her
hope in pacione of peticacion by en sample of hyn
pelf if was her londe.
In the thiside mand he to
poorted hem to hope with oute despene by cause of
the With drawynge foo hem his bodily apsente tel
lynge hem byfore if they shulde haue svete sozwe
for the absence of hyn thiswgh his hawde deth. But
afterward if sozwe shulde he turned in to eide les
iope by his glorous vesuention and aften plou-
to the fader, and sondyinge of the holy goost to hem
the which shulde solemly conforten hem in alle
deses and the heim altho fastnesse, and than

Spes

m

be concluded in this words her locutus funn vobis ut in me pacem fiantis. Alse thise fonderie words I haue broken to you on to you end you ze haue pones in me in minde pittne hechling. Oed confiteo p[ro]vite vitam in thee wordes ze thiske haue preve and of angellifh but tousteth weel by pnde hope for you and come now the worlde as who sepe and so thiske ze. And after this oure forde it selfe turned fio thee to the fader liftynge up his lonely eyen to heene and comendynge fwest hym selfe after the man heede. And after praynge tenderly for his destripes. And fewthermore praynge not onely for him but also for alle hem þe fidele by leue on hym after thуghsh the wordede and into you end at the laste þe alle myghe be ones to guide in thee loue and thraute as the fader in the fone and the fone in the fader. So they alle in oon god fader in fone and heoly goost. Al forde þin hovt wonderfully peeweden thise words fereide the faves of thy destripes ffeer pethely they loueden the p[ro]ferently þey they myghe not haue done hem ne hadde ben the p[ro]priale p[ro]femnyge of thy grace. And p[ro]wo so that haith graue and myghe to hythende. And diligently to destippe all the p[ro]casse of p[ro]s blessed and worthy f[ro]emou. Feiffully he shall be fuedd. In to the beemynge loue of þin and h[ir]ynely veste in the otherfie of his blessed f[ro]tume. And on þothe fide who so take his heede to his destripes hovt they ponen fowebefully h[ir]aynge don his heedes a weppnge and highly p[is]hynge. Vespersably he may be fuedd to greeke compassion. And p[ri]priately for John þas most p[ri]pri preve with þin and þo take good heede p[ri]priately by fove ope to alle þis f[ra]ak as he was chosen by p[ri]priate graue only to write p[ri]fely the fonderie words of þin to p[is]pynge of all h[ir]ay thowthe and onely h[ir]e confite. After f[ro]thermore amonge other words of þin ween

telleth, and al for thy love, Also understonde as cleveses foy
and veson tetheth y' in his koyth lynde of man he was
of the clenneste complexion y eide was man or unyghste
as he fore he was the more tendie in the body, and so fol
weth if the peynes in that body were there more fore
and better and the hardev to ouffye than suffen he to
be no scour of the god hede, but only ouffed after the
lynde of the man hede: the leste peyne if he hadde was
more peyne ful to hym than it unyghste ben to emp othef
man, as he fore hauynge this in mynde first to stevynge
of the more compassion, as the vthermoze after the achesse
of zponquenture who so desveth with apostul poule to
be joyeful in the axes of oure lorde, as he twiste and in his
blessed passion: he unste with best meditat ion alkyden
the vynne for the grete unsteries and al the achesse thev of
zif they were unbaed by consived, with all the muk and my
de and by halynge of mannes soule as I fully twolke,
they shulde be pinge y' by holdev in to a newe state of g' te
for to hym y' Wolke sevthe the passion of oure lorde with
al his sfeere and al his unwaard affeition: thev shulde to
me many deuorte felynges and stervynge y' he nevere
supposede by fore, of the which he shulde fele a newe lo
us and a newe compassion and haue a newe goostly tou
forte, thineghy the which he shulde parayue hym self tw
hed as it were in to a newe astate of soule in the which
astate thev for ferde goostly felynges shulde seme to hym as
an evest and a pte of the blisse and joye to come, Also for
to geten this astate of the soule: I twolke as he y' is on
bonnynge and blaberynge y' it by sone th to fette thev to
al the sharpnesse of mynde with walbynge eyen of hev
te puttynge a bay and lenynge alle othefw ares and
besyngse for the tyme and ma bynge hym self as a pte
sent in alke y' by fette a bonte the passion a vni fyxion

## Et consilia venit

## Et consilia venit

effetuerunt, besily, abisily and pseintimy, and not passung, ligesth, or witht edionis henynesse: but with al the ferte and costly gladnesse, wherofe zif y' that vedeft, ce heve this this book haft, besily taken ferte to the thynges, y'haue be written and broken of the bleſſed lyf of oure fonde, ſhu epe in to this tyme, mothe more now, y'haſt gadive al that mynde, and al thy strengthe of thy ſoile in to the thynges, y'poffiven of this bleſſed pafflon, pſor ſhewe epeally is the wed his ſhe charite, the which venantly ſhulde al foly, enplaffome and venne, oure ſerues in his lome.

Fota his pannit, acesſus paſſoms, m. gaudii, ipm pka inſevit. O, in ſme ſiore tue, ip videt, quodens ſim, o we thanne to the acesſe of the pafflon talynge ſce, and maſynge as in mynde ab impence to al that folweth, and pſest by holdynge hovb after the acesſe of the goſſett of ſemt, joffi, oure ſonde, ſhu after y' worthy co per was done, and that noble and p[]roſtuous ſeruion en des. Wher of it is p[]oken in the neyte chapitre by ſeſe: he wente with his diſtuples on the water of Telcon into a zerte, or a gavdyne, in to the which he was wonde ofte p[]ithes to come with his diſtuples, and there he bad him a gyden and prayen, and ſeruicemere talynge with hym his three ſpeciale ſeuctaries, that is to ſhy petre, and joffi, and tellynge hem y'his ſerce. Was heuy and p[]roweſt, avn to the seſt: bad hem there abyde and w[]ake with hym in prayers, and a lytel ſeruice to hem as a boite the place of a stones cast up on a lytel h[]y, mo kely and venently kuehynge upon both his knees made his prayer to the fader deuoutely as it p[]oſteth after. A but there abyde we a lytel while, and take we there with a deuoute mynde of this wonder, that ſe de of oure ſonde, ſhu, p[]oſtely to him, had worthily to him, had in to nuſtande forbeſt, compassion, aſſor too now, ſke preyet[]h

to the father meekly and þ for hym self as we veden that he hath ofte dyfere præyed, þit than for us as owe ad no chté wherfor eþfully we þfulde be stued to miþarde compassion. Andonder here of the loweste mekenesse of the moste þfite obediencé and of the unspekable charite of god otheres to v6. and first of this moste apfonde meke nesse consideryng hym that is dray god euen with the faer almyghty and endelafyngse so as it were forzetynge hym self as god. and so lously præyinge as a notfet comom many of the people. Also take heede of his moste þfite obediencé. for what is þ he præyeth. Nothely he præyeth the faer zif it be his wille þ he be not slayn and put to þ hardeth. and with the falder he hath ordeined to take þ deth for man. And so he præyeth the falder: and zit he is not ferte after his wille. þ is to say after don maner of wille that was in hym. for the w as in hym the maner of wille is to say. frest the wille of the plessi and the senſhalte and þ geruethede and dæde. and wolee not glaid or guffe deth. Also the wille of vepou. and þ was obeyſt and assentant as the daphete yf. Also of hym feith he was of fixed upon the wob to the falder. for so was his wille. And the thyncke was the wille of the wille of the godhede the which zaf the ſentencé of his passioun and bad in alde maner to be done. Wherfore in aſmothe as he was verrey man he dæde as may after the firste wille. and was thisanne in gæte angewisse. And therefor miþardeely haue compassion of hym in aſmothe as þ mayst with al thyn herte. Also the falder wole otterly þ he be slayn or ded and not with Stonyngse þ he is his owne dæde and soone. zit he præveth hym not but zeuth hym to the deth fde us alde. And owe forde þ his taketh meekly Æ obediencé. and fullfully after meede as the processé of his passioun. Witnesſeth fully. In the thynne popyte he heede

Ino apfunditum huius

Tat 2 apfuitſſnam
obedienciam

Ino epiſten voluit
in xpo.

Tblatire et ipse
voluit

App of filio ſuo no payat
ozp nob omib ederit
vem

Ino dittibile carit
apud et piti

unpreferable charitee of the father and the son areables to whom that obligation worthily to be given inANKARDE COMPASSION and high wonder and wortshipe. fff. only for our situation this harsde deth is kofen of the father and taken of the son

**Of the prayer of our lord Jesus Christ given.**

y holde now his Christ his longe tyme knelynge up
on the grounde he preketh to the father and seith in
thise words: *I mye leve father almyghty, and ful of pitee and in cyt. I by seche the f+ of me leave my prayee and despyse not my leve dy holde to me and hewe me. If so I am make soye in myn exhortise of vane Christenge to myn enemys patience and charite, and they not amende it, and so my pitee is in Angliess with my me, and myn herte givour ly sestourbles. When heere bome thyne eue to me, and talk hewe to the voyte of my leve. It hysed the father to seide me in to these Wozrle for to make a deth for the vionge that was done of man to sowe, and a noon at zoure Chelle, and bydding, I was vedy and seide loo I goo, and so thy forthfastnesse and thyn hede I hane declared and shewes. And I ene pone and in sunne travayles to my zowe the soynge thy will, and al þ tholb hest beden me, am now vedy to fulfille vytterly this thynges þ ben zit to done and ful euend þ tholb seest father the mailte þ myn enemys hauen con fawed a geynes me, and þolb I hane ene zome thy thyn ges þ ben plesaint to the, and done good to bienfetis to hem þ haten me, and they agenin aversed me euend for goode, and hathe for my lome, and so they hane euipnte my diustyle, and made him herer to desvye me, and hane solde me, and sette my pris on xxx pens Goode father I by seche the f+ of me, so I do alibay fow me this cuppe of sowe and of britev passion, þ is ozdynes to me to dymne, and elles: be thy will fulfilled, and my leve father euse up in to myn helpe, and hafte

the to perevere

thee to soconue me at my nede, ffor be it so faeder pat they
knoube me nought thy sothe fast sone: meðfelleb sithen
7 haue faste amonges hem a righte bis and unioente
Dyf, and also sone to hem many goode fede s: tsey þul
se not ben so cruel and so maſions ageynes me haue
in mynde goode fader hovb 7 haue stonden in thy ſighte
for to speke end the goode for hem, and to turne a way
thyn indignation fee hem, 2 but nobb loo they zekken
euel for good and haue ordained the vilenst deth for me
as hev fore þor forde þe seest a kkyinge vise in to myn fel
and leue me nought, ffor gve te tribulation 16 nobb
wygh, and thev 16 noon þoike and may helpe but þy
allone. And after this prayer oure forde 17 the turne
ſe ageyn to his diſtipleb and Woolſhem 28 conſorted ſchut
to praye, and eft the ſeconde tyme, and the thirde tyme
turne de ageyn to his prayer in diſe places a lytel from
othev ag in the ſpace of a stones cast flightly with ſou
the gve te strength, and contynned the ſoſdike prayer to
the faeder add yinge and ſeynge, my fader vighſt, wive
zif it so be þe þaft ordained and Wilt in al anande
þe onſive the deth up on the cros, thy Wille be full ſt
but I recomende to the faeder my ſwete mode and my
diſtipleb the Whiche 7 haue kept in to this tyme a l the
whiche 7 haue ben Swellynge with ſhem, And with pig
payer þe p[ro]priuse as holyle blood of his blessed body hee
lynge on in mane of a onbete, swapp'd ond vn to the
wtsfe habimdantly in that gve te agonye and haue batay
le. Sotheſly hene 16 a gvet mater, of ſothe and tow
passion þe onghe to ſtue the hardeſte herte þis in this
Woude to haue inkeate compassion of þe gve te and ſoue
veyn angthiſhe þoure forde þins onſive in þe tyme and
for oure ſake, ffor by the god he de ſe full the hardeſte and
ſonkeyne peyneb þeere to come in his body, and theſer ſea

am tibula quæ p[er]a

the to p[ro]come

after the man should have tendre body for love and anguiffy
break out violently of blood
If she were also love to him
is specially to be noted ageyn oure matrieau. How oure
love he prayeth these tynes of the have answere of the fa
dev. But himself at the thiside tyme whom oure love this
was in so great anguiffy of spight as it is stand. So the pin
te of goddes angeles which Christendome by hym confected
hym and stand. Hayle up love him younse so younse prayev
and younse blood sebote he have offed and shelled to younse
dev of himself in fighte of all his blessed counte. And we alle
fallynge you byfoxe hym: have by sought hym to pritten
away fe you this bitter dycl of younse passion. But thes
faced answere and stand. myd yous loues some alwaythys as
of the redemption of manlyne the which we destree so of
oure he charite may not be fulfilled and done so come
mently and resolutely with our skie dyng of his blood as he
fore his selfe the selfe of sonles: it by moneth hym to dye
for him. And thes fore my love to him that same ze now in this
mateu our love his answere to the anngel. I
Wolde in al maner the selfe and formation of soules and thes
fore I these vathet to suffise the deth of her through the sou
les þ the fader hath made vn to his alknese molles be faués
tham I wolde not dye. And the sonles be not ageyn bought
of her fore my fader will be fulfilled. And thym seide the
anngel to hym that he would of good comfort my love and love
theth manfully. If so it is seely to hym þ is in high de
have to do gavete thynges and worthy. And to hym that is
a manful man to suffise have thynges. If so thy thynges
þ ben have and peyneshall that some pase. And thes thyn
ges þ ben joyefull and gloriouse that come after. Of the
fader seith þ he is and that be end with yous. And that
he shall kepe younse dev mode. And younse dispayles at younse
Wille. And that youe hem puf ageyn to you. And so þ

as he meke love to the
of his active. In
after the wynde of
the tyme of the
be full ab man.
And so ha
comene hym to
the man. At the
of the bodye.
compassion holde
theffich hym pue
in his body. And
the compassi
the myghte not by
the wist tlerkes
of the fader ne
the his gavete pite
of the selfe.
If he deth. If so
that he was of
the man he laill
and hem so mim
the fader to tis
the selfe he had
and multure of oth
the passion.
the jelbes ble
have haue fight
out thyn be some
of freste maner.
If he this he c
nowd fyleth an
by the there soth.

goode meke londe toke bemgnely this man of comforte, and
of his creatiue, talbynge heve or confidendenge hym selfe
after this eynde of man cesse in bothe tinesse than an gielles
for this tyme of this deely lyf in this worlde, and so he lkas
for his ful as man, as so he lkas comforted of this anget
as man, and so ha to ke his leue of hym prayinglye hym to
recomende hym to this fader, and al the court fcieuen, and
thanme at this theidde tyme he voos up to his praye v-
al the body body, as from þ may st be holde with minkard
compassion holde his eypeth his body or elles pailentive
wassheth hym puelly in the fayer, and so gaxtely peyned
in his body, and þ is velently to den haf in mynde and so
weve in compassion, ffor with oure gret butinesse of this we
this myghste not by falle to hym, and newtheles sottoures
and wise teler esyn that oure londe this preype in that
mande this fader not only for diche of his passion, but also
for his ecrete pite and incomp f he haddre of his freste pe-
ple this jelfes, seelbynge þ thefey þhulde be lost by oulclusion
of his deth, ffor this eyfynnde not haue slayn hyin name
ly fith he was of his eynde, and was also contenede to
write in fere lalbe as trist to come, and thefey with the
bes hem so many grete enfetes, as thefey soore he praye vore
the fader to this entende this, as eyfader zif it may be
with this he lde and the puliaciu of the jelfes that the
multitude of other folke be turned to by lene, f for
fule this passion and the deth, zut zif it be nedesfikke
þ the jelfes bleended in fere malice so þ other folk
mowe haue fighte in twoorthc, by leue, not my
but this be some and fulfilled, that is to say after
the freste mande of lille in hym as it is seide by soore
After this he cam to his Disiples and sinde to hem
and steth and vesteth, ffor this eyfande slept a lytel
by fore thewe sothe ly, he as a good fcynde was ful asa

aymbratū ab angeli

Ferly and besy upon the kepynge of þe lytel flok his byloues sy-
ciples (of the talynge of ower londe þi).

twyske londe. Hothely he londe hem in to the vtevesf that
in sp reet angkeffis and to bitter agynye. Was so besy
to acuue her selfe and her veste (than stugh ower londe a fe
his asd stered comynge with twethes and armes - and zit he
Wolke not waken and veyn his syltuples til they come mysh
hem - and thanne he falde to hem it sufficeth nows þo hanre
slepte ynough. Loo he þe fak bytraye me is mygh at hande
and thes with cam þowkes (and as the false traitour the
Werste marchant byfere hem - and holkely cuffed that unno
cent Lamb his londe þi)ffor as it is written the mance of
caistime þo ower londe vsede of his greeke bemgittes what-
tyme his syltuples were sent forth. (than the come ageyn for
to veteue hem in lonely cuse. And thesore þe traptour Wen
te byfere and cuffed hyn as who seith q am not come with
thistse armes men. But in mance as here byfere it was Wont
at nyn ageyn compinge a cuse thes and syl hydle maystee. (D
sway traptour. tilke nowt good fede to ower londe sfol patient
ly and bemgently he veteynede þe false fyned chypning and
temptowes cuse of þe vinsely syldle. Whosoe fect he Wossy
a lytel byfere of his soneyn mekenerf. And fedde hyn with
þe Pionse mete of his ovbue blessed body through his unspe
lable chavite. And alsod byholde sfol paciently he suffode
hyn self to be taken bounden sinpten and woodly fadde
forth as though he were a threep or a wikked doew. And in
all maner vnmyght to helpe hyn self. And alsod ta
ke fede sfol he hafth inwarde fede and compassion of
his syltuples flceynge sfo hyn z eveynge. And alsod þ
mayst see here gret poribe of hem sfol ageyn fer
Wille by fveelke of mannes Svede. They gon sfo hyn
anakynge gret monyng - and with hishe feshynges
as fadewes children - nought eecytigo what to done

And zit was her
and londe so vile
seathbynge hyn
be lambe with
more byholde
feynbe uplak
happily and
with
in his byynge
curiously. and
and stowpynge
make hyn for
to see the paces
of hem
were thes
they thann
in many question
hyn. and spittynge
of chypp and
telle vore
mynches thes vey
thebynge hyn
the compas
lade the greeke
maue of a
her hyn to a
the sfo t
the sfo
the sfo m stow
and vepuynge. and
anbly sylppose
ayfer than ou
confitte and pol
sokost not ha
anbikf ageyn

Tres ctn

ALDUS VEMB

Tres ctn

And zit was her soike more seepnge her maistev and lorde so vileynessly serd With. And the helles homides dravbynge hym al a beste to satvisce. And he as a meke kame With oure vestence folbypnge. Also fertshev more dpholke holl he 16 lad of tho vileste wveathes fvo þ evneu upbawte tolbawde the citee of Jheer. And that hafely and With guete peyne hauynge his honces bom den by spinte hym as a thceef. gide alones his cote but not curiously. And his mantel drallen fvo hyn and hauensed and stonpynge for the gветe haste and twauyle that they made hyn for to hae. And With he was brought by fore the pince of pacestes. and the scribes and the aldermen þeve thair gadeed a bispynge his comynge. and so were they thanne exampynnge hym and exposynge setely in many quefions and apdivynge false witnesse ageynes hym. And prittynge on his holtes fate. And hیدynge his eyen. theye diffetted hym stonynge and flyinge apphete now and telle vs. We smote the inste and so in many manes theye vexed hym and turmented hym. And he malle shelbynge hye patience. Wherfore we see to hane in hawke compassion of all þe sufficed so for vs. And the laste the gветe maistes wente her way. prittynge hym into a manau of a son these under a lorte. And these theye boun den hym to a stoon spile as men seyn þe hane seen it. And also these theye leste With hym some armed men to lepen hyn for more slkeresse. the whiche al þe nyghst veyden hym in stonpynge and shelvede hordes a bueydynge hym and exponynge in thuse manner hordes. al we molk ivo nably suppose. And vende st þi for to hae ben better and wyse than oure putes. and maistes of the lave. What conditte and foly was þe m the to vesp hende hem. Thou boldest not hae ben so hawdy ones to hae opened thy molles th ageyne hem. But now sheweth thy selfe witte

Alphetsa nob 2c

If your nook p standest as it bysethyl to thy compeus fluchse
as p art with oute oute p art Worthy the deth, and thew
fore p shaft haue it. And so al if myght nook oon @ nook
another by wordes and dees stonerse hyn & veproued hyn,
And haue also on this other side of oure londe as thyme
fast paciently in silence haldynge his pces to alle þ þespitte
up on hyn cestynge von toswavre thet eeth his dere as though
he were gilty and taken in blame, and heve haue mißvande
compassion. And londe hyn in to the hys of handoes art þ' nook to
men, hows mothe is thy patience. Sothely this is the houre
and the polfer of dkenesne. And stowe he bounden on to that
spile til the moche. And in the mene tyme: To hyn if hande fol
bes oure londe: Vente to oure lady and maldeleyne, and
otthere of hir felles be þ were þ tyne gastet in myndelvyns
houre. We have he hadde made the saper, and toke hem al þ
was byfalle of oure londe and his distilles, and thyn was
thev vinspeable sowe cwyng, and cwyng. And nook
entente to hem, and haue compassion of hem for they ben
in the gretest sife, & hyest sone for her londe. Ffos they
seen nook wel and fully trowen if he shaft be des, at
the laste oure lady seelle hir by hir self, aید turned hyn
to the prayer and fuke. And most wort hys hipeful fader, most
pitouse fader, and most incriable fader. We comente to zoy
zouwe olysne and my dervest loued fone. Goode fader beth not
to hyn truel stithen ze ben to alle otthere demgide. And a
der eide cestynge Weythefor my sere fone pshal be sed.
Sotfely he side meide euel, but eighte is fader zif ze
wole the vedenpation of mankynde. If by the zond zif
it may be if it be pulfales by a notfere maner, and pat
my sone be not sed zif it be zouwe wille, ffer aak thynget
is possible to zolke, he helpeth not hyn self by tane of
zouwe obediente and venuente, but hafth in maner for
pake hyn self, and made hyn as feble and commyghsty

amonges his ennemys. Wherfore nictiful faidee helpe ze hym, and deliue ze hym swa her händes. And zecue hym me agenyn / ABy suchcike maner as orde prnyede oure lady for hir sone With al hir mpight of soule and in grete forze, and thewere haue hewe pite of hir wthom yfост in so grete applution. / Of the lyngymge of oure he serdny / As orde yfyn dyfize pilate atte pime. By the mozbe erly on the mozbe the pinces and so neureynes of people come a geyn to the forfende place where they haddre lefte oure lorde jhui and make his händes honnde behynde hym. And sayden thus to hym. To me nowb With vs. come nowb theeef to thy dome. ffiz this nap thy wikkede sebes sputt haue an ende, and nowb sylf be knowe thy wisdome. And so they ladden hym in to pilate the justice. And he folwede hem as an innocent famile. / And whan his mozbe and jofyn to other Women of her companye y wenten ouerly to to heven, d peen of hym metten With hym at a crosse way, and sayen hym With so grete a multitud of people das as a theeef. And so foule and despitously feed With. With holl grete fordwe they were thyne meul filled it may not be tolde ne spoken. / And so in that metynge to girde of oure lorde jhui and hem and shtatre of other. there was grete folwe in bothe pties, ffoz oure lorde also haddre grete compassion, z folweful of his mozbe and theo other With hir. And namely of his mozbe if he luelwe in so grete soabbe for hym ab thonghst the soule sputte be septed, swa the body. Wherfore also we olben in al that to haue grete compassion, than as it is prse oure lorde was lorde to pilate. And they folwede a few. ffoz they myghte not come myghf for people. The was there actised of memy thynges the which they myghte not prove. And thewere pilate

Ardre vemoè

Csa"xli.

Die demes

Jesu Christ

sente hy to hevode his the gospel of inke te lleth
aus for asinoche as hevode mygfte neue hane word of
hym ne myvale done as he de swede: he helde hym as a
fool. WHerfore as in storne: he leet eldthen hym in
whsite and sente hym a geyn to pilate, aus so þi
maist see y ouve lorde nought onely in holen as a
theeef. and a willkes doev: but alsa fool. A this
as sente Gregorc Asith his wne holy pchoues folibyn
ge ouve lorde þhu Whan they sden the herevs only de
swere and loke aften curiosite. and apiten noght in amen
dement of enel lydynge: they chesn vathen m silence
to ben holen as fooles. than to selle hem self in pchyn
ges with oure fruete of soulles. Byholde now fether
more the gweate pflaente of ouve lorde in al þis done to
hym. ffor they leen hym thurgh the cite tovs and, and
foolbarde as a fool hangynge dou his heues in shane
ful mathe. and patiently hevynge veproues stounynges
teynges. and stiffnige many despites. as paunter in
castynge of stones at hym and fenne vincieme vp
on hym. aus alsa byholde his moder and his ofthe
frenendes with unspeakable soffe a fer aften folibynge
whan he was tho brought a geyn to pilate. and tho aw
sode homdes kefly and stily stoden in her false atu
oone. pilate knowbynge her euwe Wolde hane delined
hym and saide. I fynde no cause of deth in this man wher
fore I shal vnder neume and so chastise hym d amende hym
in pilate pilate with þi vephende and chastise pi lorde
god þi woof not wbat at þi doost. ffor he newe deserne
de betyng ne deth. But þi sfullest done better in more
vightbly, if þi woldest. chastise d amende tsfy self at
his wille, and than at the bidynge of pilate that he
phulde be stourged and beten oure lorde was de spoyling
bonnen to a piler and harde and fore stourged. And

jo—stant he naked hyfore hem alle þ fayveste zonge man of
alle childen þ eide were bome takynge paciently of the
poule wearenes the haneveste and most bitter swokes of stowe-
ges, And so is that most innocent fauvest and tlemeste
plessh flowe of al mankynde al to vente and ful of wouztes
remynge out on alle sides þ fciouse lynges blood-and
p longe beten and stouyges with woude upon wounde z
dreisour upon dresour til bothe the lakers z the smyteres
were wery-and than was he boden to ben unbounden-
Hothely the piler þ he was boude to: zit sfeveth the
steppes of his blood as it is contemned in storiez. I tate
nowt. Here good heede by inwarke meditat ion of alle his
peynes abidygely-h and but þ fynde thyn herte meste
in to seikestul compasston: suppose fully-z halde that you
hast to hawke and stony herte. Than was fulfilled in de-
de that the apfete þ pue. pure of hym longe tyme by so
we the pnye hym m that tyme and there was no simplynesse
nor beaute m hym and we heelden hym as poule as a lepue
se man that were smyten don and made louse of god wher-
fore we setten no wallande of hym. I do forze þn was
was he so wallardy þ durste despyk the. But who were
they mothe worse hardy þ durste hynde the. But zit who
were they althervwest z moost wallardy þ durste so bit-
terly beten the z stougen the. But suthely þ" sonne of
vightelbliesse at þ tyme withdovwest thy bemes of hyste-
and thev fore al was in derfuesse-and in the nyghst of wuk-
lednesseffoz nows alle thyne enemyes ben more mighty
than þ" and þ made thy loue z oure malice. Alues
be þ malice and wikkednesse of cyme & hevfore þ were
so tormented and peynes. After he was unbounden so
þ piler. they lande hyin so beten z naked aboute ye hous
see lynge after his clothes þ were taste in dure plusces of
hem þ despylede hym. And here hane compasston

vor dem 9 en z no evat
inspeecies.

Cta"xh

Aeneas

Ardie veins

Ipsen

of hym in so grete colde quarynge and twemblynge for as pe
so pixel witnesseth it was thame haude colde and Whan
he wolde haue done on his clothses some of the most wile
ke de withstoden and to men to pilate and sayden. Forde he
this made hym self a bynge. When he se the kit vs the hym
woune spin as a bynge and than they token an olde filken
m antel of veche and cast upon hym and made a garlonde
of shawepe thornes and thristen it upon his hued and plitten
in his hande a vees. As for a ceptve and aft he paciently
nuffeth and after whan they heveden and sulieede hym
in storie saynge freyle lyng of jebbes he heede his paces
a spak nought. As now by holde we hym with sowe of
herte namely him they smyen hym greeuously ofte ty
mes upon the hued ful of shawepe thornes the wist the
preseden greeuously in to the dwyne panne and made it al ful
of blood and so thisy stornede hym as though he wolde
haue regned but he myghte not and aft he suffred
as hev sevnant ov knaue as he weithes hows deed ful
shal heuèd appere at the tuste to zow. the which he my
ten now so boldely and zit this sufficeth nought to hee ma
lice but to more devoef and storne of hym they gnded alle
hee wikkede companpes first to wondie up on hym in the
hous and after they broughte hym forth by fore pilate and
aft the people in maner illidet with the coroune of thos
nes and olde priupe vestment he now for goddes
lone how he stand in mane hauynge the face du tolbaw
the euſe by fore al the multitude cryynge and asbynge
of pilate cruciſe cruciſe hym and stornynge hym pac
he wolde make hym wpev than the pucés and the phawſons
and the soitoues of the lave and hows his wisedome wak
turned in to grete folke as it ſhewe wede in that tyme and
so nonght only he ſhuffeet grete peyues and ſordbe in
his body with ymesforth but als many and foule

wydreydminges and vepwoues withoute forth. How one
bore it, was dampned to the Seth of the Tros aboute
after þ oure borde þe was longe fiere of the day
tyme so tormented and illudes as it is fnde and the
plances of the fellees with gret e instance contynually asfeden
and maden al the multitud with hem to wic and aske þ
the fhanlde be crucified, at the laste the wethes Justice
pilicate deedynge more to offende hem, than to condempne
the innocent. Wrongfully zaf the sentence upon hym at
see Wille and so dampnede hym to ben fongsed on þ aros
And thanne were the paces of the pfastifes of the aldermen
loyefuft and glannde þ the hende of hev eutente fulfilled. / They
halle nought in mynde the gret e diiftices of the wonderfuł
seedes þ he hafth pfasted hem, and also they be not mellaudo
to pitce for his innotence, and þ is more cruefte in hem
they be not falked ne Withdraven foon hev malice by the
grete deſpitos and peynes of they hawc ſeen and done to
hym by ſtore. But wuſhen and make myne. / Sweren hym
þ is doore god in may dampne hem to eue diſtynge deth and
so they noſt besten hem in all þ they may to do puge hys
hastely to his deth. Wherefore he is bad in a geyne in to the
hous where he was by ſtore stouged and ilhoded. Of the ſtore
we abeale foon hys olde prippe mantel, and so he uſt
makes. We beoden to clothen hys in ſelfe a geyn. / We be
With inwarde compassion by holde hym here in minde as
I fnde by ſtore only after the manhode of paffpuge a papre
Zonge man nooft innocent and most EUely in þ mande
alto vent and wounded, and al bloody naked with a maner
of shamefastnesse and dyynge his clothes in undr places of
þ hons as they were deſtateved by the harlottes, dyynge
hem on in ſonſte maner by ſtore hem þ eue bothen hys to
beone, as though he were the moſte weet the of all he
forſaken of god, and with oure al maner ſeone of hepe

Au imnus depn
antus est.

Ale ierim nolite pleve
fym me

Wheeforie nowt talke lfeede silgently to fym and have
Wonder of þe grote apunde mekennesse of hym. And in as mo
the as þ' maist tounsome the to folwe fym by patience.
mekennesse and unsfeyng of wronges for his alone. And go
forth With fym. and by holde holw after he hath done on his
clothes: the Reden fym forth in grete hafte. And leyd upon
fym þ' woreshpeist twee of the twos. If was ful hem in ful
longe. If is to say as it is written in stories. X. B. fote of
lengthe. the which he as a mele 's most pacient limbe
taketh upon his ffuldves and beeth soeth. And so was
he laddre forth With his two fahalbes þ' were thefees and
sampned to the selfe deth. And this is his felidshipe at
this tyme.

A goode word for him.

If that hame do they to
zow. they þ' shulde ben zowe swendes. they make zow. fe-
alle to thefees. ze and zit they do weverse. for they ma-
ke zow to beve zowe twos. If is not written me laddre of
hem. Wherfore not only as þ' hafte.

The apfete seeth. ze
be pittte with wilke of the thefees. but alpo with weverse.
theesef hofely lorde thy patience may not be spoken for.
therefore as to the pessè. Weynge his dere modeþ þ' the
myghte not folwe fym mygh for the grote multitude of
people aboute fym. the toke a nother wy more shorte
m hafte With þo hir. And othere of hir felidshipe so that
she myghte mete With fym byfoze other by þ' way, and
W hauþ she mette With fym withzoute the zates of the ci-
te. there as two wayes metten to givè. and pough fym
charged and oilleyd With so grote a tree of the twos. ze
which she pough not byfoze. she was al oute of her self
and half ed for sovbe. So þ' neythev she myghte spoke
to fym in word. nor he to hir. By cause of the grote haf
te of hem þ' ladden fym to the lewised. And a litel as
tev oure word turned fym to the Women þ' folweden.
Wepynge. and fide to hem ze wrighteves of ierim weþeth

nought on me but on your self, and so forth as the gospel telleth. And in these places there is after made churche in mynde of these thynges as the sayn if haue seen hem. After the vmore lytaine if the mount of Calvary wher we flynde be vicifled was a great space so the zate of pe ceeve, and he was after so ordinary with twainAYle, and very if he myghte no longer be here if he be two: he flyde it downe, as it were the curreste torne to comes and they fulle of malice and dyngne for to suffer his body left yppit wolde haue cleped ageyn his sentence and some, for he sde weede by fore a will to haue defined hym, they made a nother man if was cleped Symonde to have the two last hym, and liden hym so desharged of the two. As it than domde they his hondes by hynde hym as a theef to fly plaine of his ieſibe the monit of Calvary. Now if it tilke good heede to an if he be done to one lorde him and al if he hath ouſſed at matin tyme and thine and teene on to this tyme, if it no ghth be done to the ac mateu of great compaſſon of his greate passion and ſdove. If hekely it twoue zie. That hit pomt contemplated in general passion is yma pomt as in principle trautatus de passione, ifne in vider ton emencio: ift And namely if it wight now make in this mynde a recapitulation and vehere in general if he hath ouſſed and if he hath be done to hym in to this tyme, for what it is to thenke if one lorde ift verray god blessed a bone alle thynges, for the howe if he was taken in the myghth on to this tyme of his true flying was in contrary batayle in greate reproues deſpites and ſokkes and illflons a torne toes, for the v was zeuen hym no veste but eue trauayle mpeynes and ſokke, and if you wight eniove in what conſite and batayle he was: hyſholde and soe. After oon deſpitonsly lyeth his hande upon hym, another is vedy and haue hyndeſt hym. Another trynige

After capitulation

putteth up on hym til as pheune. anothere pitteth in his face
another so thely as geth of hym many questions in decepte
fye to accuse hym. another is besy to goynge fals wit-
nesse of ageyn hym. Another evel weith hym soeth by soee the
justice. Another stily accusteth hym. Another buffeteth hym
Another hideth his euen. Another byneth hym hante to the
pilfer. Another despoyled hym. Another stoneth hym. Another
with sharpe stourges soee beteth hym. Another vnbyneth
hym. Another casteth upon hym þolde siken mantel an o
ther seith a sharpe croune of thornes upon his heued.
An other pitteth in to his hande a wech. Another taketh it-
woodly two hym. and styneth his fore heued ful of thornes
Another in storne ekleth by soee hym. and so forset nolb oon.
and nolb a nothw. and sude þ manye with alle her buttes
and unget besten hem to tormente hym in the wepe ma-
ne. They leden hym as a theef now to the bishop þ now to
Cayphas. now to pilate. and nolb to hevore. now hilde
Wavre. now thyselven. now in. now out. O my londe
god What is al this. loo thynketh the noght here a fil
hante Æ contynuel Citter batyle. zit alde a lytel W sfile
and þ phak seen hakev. They stonen silye ageyn hym
allone the pints and the phavisees and swides with
thoufandes of the people goynge alle with o bove þ
he be tenytes. and at the laste the justice pilate zaf
the dome þ he be crucified. and anon þ hye twos Was
Cayde on his shuldeeg þ weve al to vente and broken
With wondes of his stonegynde. 220 s fethermo
ve byholde thy forde. Hs so goynge forset with his twos
on his bak. and now than vennen ont of the title
at alle zates both the zitezemes Æ strauigves of alle
degres. not only gentiles. but also the fonsk fuc by
Baudes and Wyn dwynke. noght to hane compas
fion of hym. but to wande upon hym Æ storne hym

Ips. ccc. xlvii.

## ADICívEME

ffor pothely I offee nowh here my self for hem and her heele. And thame he y was on the lasde he hynde the cros taketh his eight honde and naylth it faste to the cros. And after he y was at the lift side dealbeth with al his myght ye liffe arnie and hande and sey ueth thuse thwegh a nothver gorte nayle after they towen dou and talken alway alle the ladses. And so hongeth oure forde only by the two naylles snyten thyngh his handes with oure fistenaue of the body drawynge doudbarde peyne filly through the weigh te the r of thee with al nothver haylde venneth to and dealbeth don his feet with al his myght. And anothver anon sey ueth a gorte longe nayle thwresy botse his feet woned to other. If this is done maner of his crucifynge after the opinion of some men. Othver thes ben y two lben not y he was confirmed on this maner. but y first liggynge on the cros on the grounde they nayled hym per on. And after with hym so hongynge. they liffe up the cros a fastened it dou in the cros and zif it were done in this maner. than maist y see hollw virkelynesby they talen hym ag a vyhaude a casten hym dou up on the cros and than as good thee ges seolben on bothe cros frest his handes and after his feet and so nayleden hym falte on to the cros. And after With al her myght lift up the cros with hym hongynge there on also hee as they myghte. And thame lere hym falte dou in to the mester. If in the which falle as y maist understonde. alle the wy nowles to brosten to his soleyne peyne. zhit whetse it be in so maner as in ope. botse it is if oure forde the was nayled hande upon the cros hande and soote and so stwyned and dealben that as he hym selfe seith by the apphete and that they myghte telle and nombre alle his bones y reuen out of his blessed body stwemes of y holiest blood on alle fdes habihsamithy two the gorte woindes. and so he is transwyned and arred

## Tā alme

J. al mi chaght vt
credit

Adnimitant oia
lofta mea

that he may noughtlie meien but his hemes, as her fore hongynge the body only by the three nayles: no doute but he sufficiente so have suffixed and peynes if they may not have then be ne tunge telle. And zit more ouer the hongeth by the way, two thesefes, of the which he soon blaphemeth and tempteth hym to impaciently, and the other of these blaphemynges, two stenyinge peyn. As far as this is he of that sorteth his temple of god and maketh it up ageyne in three sayes, and other seiden he made a nother sauf, but he may not no longer hym selfe. And many of these vsuones and stenyinges the seiden to hym as the gospel telleth, and alle thise vespoues blaphemes and desfutes ben done sepynge and sepynge his most sovereill mores. As his compassion and soffe made hisione to haue the more bitter peyne. And on the other half his henge in oonde with his sone up on the cos, and desfюde miß and lyth to haue deyes a tyme with hym: than to haue lyued longe and so stóde the mores by sides the two of his sone by twene his cos and the thesefes cos and turne ne meide his eyen so his hym she was full of angowiffhe as he was also (as she praye to the father at the tyme with al hishte saym se thus, father and god with ouen ence it was as pleynge to zolb if his sone sufficient be cnaſſed: and it is done it is not nowt tymie to aske hym of zolb ageyn: but ze see nowt in hongeth angowiffhe is his soule: if by seke zolb if ze wole eſe his peynes good father I recomende to zolb in al þy miny dere done, and also his sone prayed for his pueſly hym selfe saymige, my father ze knownen how my mores 16 tormented for me. If you de only be cnaſſed and not the, but loo nowt sfe hongeth on the twoe with me (as hyn oſyne twelfthage paffeth for I bere the symes of all the people. Iſe hath not deſuied any such thynge. As hev fore I recomende him to zolb if ze make his peynes lasse, // than was with his one lady John and my aldeleyn the hyloued sittuplasse and of these of his

Cups of water

Gods, versus

Cups of fire

frendes by the wos of oure londe / oure whiche alle maden
sret wosbe and wepten and myghten not be comforted in no
maner of her bylones in ayster but eide was her wosbe venie
wod with his wosbe outher in vespoues or in wodes as it
folweth after / olle oure londe / hin zelde ap the espuite
ollis hangeth oure londe / iste on / itre je houwe of none.
the cos metret peyne and zit is he not ydel by
tanse of y peyne but he wrongeste alway and fpak pate
was pitable to vs / wherfore so hongynge he espak
or bene notable wodes / den folwynge written in the
gospel / the firste was in the tyme / thep cruasteden
hyin whan he praisid for hem saymge / fpaiker sozzene
hem for they weten not what they done, the whiche
Worde was a Worde of grete patience of grete londe, and
of unfickable beguinte / the sevende was to his mo
der saymge thuse Woman too thy sone, and also to John
loo thy moder, he teped her not at thy tyme moder lest she
shulde throughfemient tenderenesse of londe hauëken more
sofy / the thirde was to the blessed thep saymge / tisfy
say y" shaft be with me in pardiſt, Wher m his
moste lauge my openely is ſhelbed / the seveth was
Whan he ſaide, hely, hely lamazabatamy, if 16 to any
wy god my god ſhy haſt y" forſaken me, as though he
he ſeide m this ſentenee, wy god pader of henen y" haſt
so mothe lones the redemption of the Worde y" haſt-
zehen me therfore, and as it ſemeth forſaken, / lorde / hin
What conforte was y forſeide Worde to alle thyn enemys
and What istonsferte to alle thy ſvendes. Hohely as it
ſemeth ther was neile Worde y oure londe / iste / fpak
y zaf so mothe boldenesse to his enemys, and so mothe
vitalion to his ſvendes to deſpenken y he was god as that
Worde for they vndersteden it, y tyme but maketh after
the fire odibnesſ / but oure londe wold be ſhelbe in to the

Cups of fire

Tis to teped dha dim in
conce pendent.

The 4th is ignoblest of all.

The mylker ete pluse

Cups of water

Her ſze Hongyn
e but if he luf
non herte then
geth bytide
th and tempeſt
as hime ſhemynge
the temple of
and othe ſeuen
neue hyn self.
the ſeruen to hyn
as hime ſhemynge
oft sovefuſul mo
one to hauë the
ſhenge in oond
nauayly rafte
aue lyued lenger
ſwe sone byſtide
neile ſir eyen
as also / thus
ſir herte ſupri
as was pleyynge
it is done it is not
e ſee now in wiffit
le eſe his peynes
my my dax done,
m self ſaymge my
ented for me / ſul
o now ſhe hongyn
ymge pafficeth ſor
ath not deſervi
ſir to zolb y" ze
th of oure londe / ſo
and othe ſe of his

L'aspe endre y as he on sfeve in body fully after the eynde of man, so also opelynge aftre the infumite of man þe was dvy man ou spenpynge for the tyme al the use of the myght of the goode red. The fyn te worke was Sacio. I am a thesour, the Wsich Wode also was occasion to his moov & Jastn and otheve fxende of gvert compas ou, as to his wikkede enemys of gxeve voryenge & gledones ffo: thowgh it so be þ it may be understonde, þ Wode in Sacio thesaste goostly to þ entente þe he thysted arayne the ffele of soules, neithesles also in sothennesse he thurfed dully by cause of the gxeve passynge out of blood. W hev thowgh he was al dure with pineseth & thustyn And than po wile lede deuele lymes þe end tafen houf they myghte most noyen fypn. token epele a gallie 2 peo fude fypn up to droune od thes curfed wodnesse of hem þ ben nende filled of malice but in al tyme noyen as mothe as theye to me of modden. The fyn te worde woks when he seide Consum matin est It is al ended. As thowgh he saide thys. ffader the obedienc þ þaft zeuen me I haue pritely and fully do we in deede. And zit I am dvy to done what þ biddest me but al þ is written of me is fulfilled. Wherfore zif it be thy wille thepe me nowt a geyn to the. And thanne seide þ fader a geyn to fypn. Come nowt in my fide be fuede fone. þ haft weel done alle thynges. And I wole not þ þe mo ve tormented. And thowfore come nowt and I fyal clippen the With myne armes. And talk the m to my bo stime. And aftre þ tyme bygyn oure lede I hysto fayle in fight in maner of dymge men & waz al pale nowt stebynge thes eyen & nowt openynge. And bolke de his heede nowt in to þ on fde. And nowt m to þ other faylnge alle the stengthes. And alle thes veynes thanne wode. And so at thes laste he putte the seuenthe worde to With a stronge type & welynge teres faynge thuse ffader a comende my

Fpnte m to thyn händes. And thew with he zelde the spwite. In manu[mis tru[n]s
endynynge his henu[ed upon] his boest towe[ande] the fader
as in maner of thyn kpyng. Y he telpede hy to hym and
zebynge hym his spwite. At this wry than [w]as con
ut[os] Centurio these deynige. and saide. Notchely this mau
[was] goddes pone. By cause [f] he sall hym so wynginge deye
ffor othe[ve] men whan they deyeu. molke. not w[is] hev[er] fore
he byluede in hym. Sotchely [f] w[as] so greeke as h[oly] men
[was] y tyme his modues soule whan he sall hym so pery
nefully fayle. Wepe and deye. Sotchely q twothe [f] for the
multinde of anghyfthly. [f] she was al out of h[is] self. and
visfeelabl[ie] made as half des. and [f] noth mochse more than
what tyme she mette with hym derpuge these wos as it is
[in]de. A [f] hat twoke we dide thanme. ma[n]ke[yn] the twelke
loued distiplesse. What Johu his olle deynynge dide of thewe
two pittures of oure lide. But what myghte they do. they
dere alle ful of s[or]ke and butternesse. and thes[ew] fore they
Wepten fore With[er] oure venedie. Al do noth hongeth oure
lorde on the two des. and al [y] greeke multud[e] of people gop
allay to laverde the trce, and his s[or]ke bestil moode With[er]
the soule forsture felacions seitte he don dyfide the avos. and
h[is] holdeth pitonely h[is] dere pone so fede[de] With[er]. and aldethly
he h[is] feo god [f] he myghte hau[e] hym to h[is] and h[urie] hym
A roll al[so] z[if] [f] bi solke wel thy lede. [f] maiſt h[au]e he
re mateer yuolb[eg] of h[is] compassion ſee ynge hym so toſt
mented [f] p[ro] the ſok of the ſote in to the h[yp]este p[ar]tce of
his henu[ed] th[er] [w]as in hym none h[ol] place ne membde
With[er] oure p[ar]ſsion. Al his is a p[it]onſeful p[ig]ht a l[oy] ful ſiſt
a p[it]onſeful p[ig]ht in hym for [f] h[av]d p[ar]ſion [f] he ſuſſed for oure
p[ar]ſiacion. Zut it is a l[ib]ynge p[ig]hte to u[n] for the mat[er] a p[er]ſut
[f] he h[is] ſaue [y] by of on[ve] v[en]con. Sotchely this p[ig]ht of oure
l[or]d J[oh]u h[ar]sgynge so on the avos by denourte y[im]aginacion
of the soule is so denourte to ſonane t[rea]tuiu[n]gs. [f] aſtew

the longe exhortise of sokeful compassion: they felle sountyme
so geete lything; not only in soule, but alsp in the body; if they
can not telle, and if no man may knowe: but only ife that
by experience feleth it, and thynne may he wel fuy cely after.
Withi autem abſtig gloriavi in me twice diu ad. Betide me
neue ſee to be iupeful, but in the two of oure lorde Jhesu amen.
Of the thynge of byſelle after the Seth of oure lorde
bat tyme of the Worſhipeful. At after noone.
mode of oure lorde Jhesu as it is ſeu, next byſelle a bothe
and ſubellede before the two with oſſe the two lueves of
hym by ſoee neumpne. By holdyng oure lorde Jhesu contynned
so pittonsely hyngynge ded on the two witbize two theſees.
Doo than comen many armede men out of the Citie to
Cavande ſom, the W hithes were ſent to booke the legges
of ſhem if were twelfe, and so to ſeen ſhem al oute to
gune hem by cause of ſe bodies ſhukde not hange on
tros in so geete, habite and ſhyne wogt up oure
lady and alſo with ſi and weken and ſeyen ſhem
comen, but what to done they wiste nonght. Whereby
they fellen in to geete ſeuſe and deede, and namely oure
lady expelynge to ſi ſone in this maner. In my twel ſone
What may be caused of alle thise armede men comen a
gynn. What wole they do more to the, hauue they not
ſpayn the my dene ſone. I haude hope if the haude then
pulled with if they hauue done to the. But as it ſemeth
to me, zit the pinesie the deede, and I wot not what
may do. I pove I may not ſelppe the no more than I myghste
delude the two deth. But I phal abode and see and pwaye
thy padev if they make hem punght and eſp to the. And thyn
With they alle ppye zeden and todon by pove the two of
oure lorde. In hauue come the pove armede men to
ſhem With the geete Iboodnesse a geete noyse and ſeepeyngc
the theſees zit lybypnge. With the geete pive they ſpey
and buke and caiſe
cuench ſhem
ſore oure
and to
of herte
the beste a
enehynge
an hyle co
beethven
a turnen
am his mo
Dreethen
a it though
pe hauue ſlu
re and the
of the booke
I may
pove the
and th
ſives en
with ſi
to the ſi
pove to the
hauue
be booke by
the ſeffe
conſion
conſitut
and theſe
tyme Wilke
in uutv
pape ſpe
A geete wo

and broken despytously hev legges, and so plakken hem
and caste hem anon in a dyke thewe byfede. And aftir
tuened hem a geyn 3 comen tobbarde ouwe lorde Jhesu
fore ouwe lady sivesynge left they Wolde Sone in the selfe
mande to fiv ſone. And thev through fnyten With ſoſſe
of Herte With pynſeth: conde nought elles but gon to
hie beste awincke. Y 16 to pay hiv lyndely melenſſe. And
enelynge ſou byſore hem. And ſpree ſynge hiv hhandes lwy
am ſpye voyce. The ſpak to hem in this maner. The lorde
beethoven 7 by ſeche zoll ſee almyghcy goddes londe that
ze turmente me no more in my ſeue ſone. ſſe pethely 7
am his most ſoſeful moker. And ab ze knowen wel
brethven 7 naue offenred zoll me deu emp Wlonge to zolw
zut though it so be 7 my ſone ſemede contrarious to zolw.
ze haue ſlupn hym. And 7 ſoſſeue zoll al Wlong. 2 offenſe
ze and the deth of my ſone. Wher ſoee noſk both me althay
7 ze weth hym nought ab ze haue done theſe thſeſes. Od
Y 7 may diuye his body al hool. ſſor it netheth not ſith
Y ze ſee Y he is fully des. And asab longe tymc noſk pap
ſed and thev With Jo ſhin and mandeleyne and her opc
ſuſtres enelynge With ouwe Lady: by ſongſte the ſinne
With hiv ſore Wepynge. A Lady what doze ze loken
zoll to the feet of hem 7 ben noſt 3, kkeſe. And prayen
hem Y haue no reſk arde to eny good praier. Suppose ze
to bebe by zoure prayer hem Y ben noſt towel 2 noſt
wi kkeſe With onte pite: or to onlowne hem Y ben altho
proudest With mekeneſſe. Anay, ſſor proude me haue ab
hommation of melenſſe. Lheser ſoze ze tiraile in veyne
and theſe With oon Y was cleped longyne. And asab pat
tyme Wilſed 2 pronde. But aftir a twelle lyuer and a
mawtaw deſpinyge he Wepynge and prayers With a
phavpe ſpave opened the ſee of ouwe lorde Jſu. made
a grete Wonde. Out of the which anon van to gide bot he

Blood and Water. And these with our Lady fell a son in
Owne half dead by chance the arms of Mandelme. And
them oth. noght mod vnyge howe þe gride solesse: toke to
Hym mannes here and vnynge ageyn him selfe. ze With
kede men Wyl do ze this cruellte. see ze not þe he is dead. Wyl
Wold ze also see this Woman her mother. God alow howe way
for we sall biue hym. And these with God our Lady they were
her Way. as then was our Lady exalted and soos as it hadd
den soo sleep. as theynge what was done more to the same. 2 they
stand no newe thynge more ageynes hym. and after þe
havde caught aperte and by seelde her some so greenously
Wounded. Wab also Wounded in her selfe with a newe Wom
de of sorke. seest þe noth holde ofte sithes oure Lady as this
day des. sothely as ofte sithes as the fath of one ageyn hir
one eme newe peyne. We see soe now is fulfilled in her that
Symeon stand to her aphecyinge longe tyme by fore Dnam
wins nam ptufl bit gladins. His owerde fyal peeten
thuregh thyn here. þis is to say the siberte of his passion
and sorke. and þe by seel ofte sithes on this day. But now
sothely the owerde of this fore hath peet so the body
of the same. and the sonde of the moder. After they stand don
beste the wos. but Wrat theys fulde so they were nought
so that they may not take don the body and biue it by cause þe
they haine no yfere strength ne instrumentes apte these fore
and for to gon a way see hym so fongynge. they dar not
and longe abyde these they may not. by cause that þe nought
was tompinge on hem. If here man st þe see in Wrat solesse
and perplexite they den. O be meine londe Thun holde is this
þe ze oufve zoue dere moder chosen before alle others þis
the inneroue of the Wolde. and zone special vestinge place
so to be tormented and troubles. þe vime thes fialf fye emy
aperte to lyuen. and tyme it were þe hadd soun maner
of veste. and veles vning of her soves. And these talking don

Fro the wos oure lorde body Jhesu at euensong, tyme.

T'he mene tyme þ'oure lady and Johi and otheve byforsinde
es ere in þo gorte appyxite and desolacion as it 16 seide: they lo
kenen towarde the cire as the' ofte fithes Siden for dwede
and thair sak they many otheve towynge towarde hem
by the way, the whiche were Joseph of Armatho, and an
thosdeme Dryngynge with hem otheve untermen þ' brongh
ten With hem suide instrumentes with the Whiche pei fful
ve take don the body of Jhesu from the wos. And also þei bwinz
ten an C. poimde of ameue and aloes for to auoynten
his body and so beve it, and thame alle they eiden up
withe gorte decde nought knoþynges Whart they Wolde
so that lorde god howl gorte 16 ffer forwe this Day, thame
Jhesu, talynge hede good to hem þ'ereve so comynge: suide
to oure lady. Sothely 9 oce comynge these Joseph and an
thosdeme and oure lady caughte Apyrite and was gavely con
forsed, and suide blessed be oure lorde god þ'at his fente
vs felle at oure nede, and fath mynde of oure forwe, and
þ'at his not forfaken vs in oure teibnacion, Godde pone Johi
go ageynes hem and Welcome hem, affor þ boot wel they
come to oure sconne, and an non Johi wente ageynes hem
and Wfan they meten they clipten otheve with keppynge teves, and myghste not fpeke to othev a gorte byfide foe
tendevnesse of compaffion, forwe/After þ' they fadde
walked forth a fptel whide, and wolden mygh towarde
the wos Joseph asfede as who was there with oure lady
and sook it stood with the otheve distuples, and Johi am
fperpynge tode byn as he was these with oure lady, but
of the distuples he toude nought telle, affor he suide these
was non of hem seen these al þ'ap, and fectfemore
at hev asfynge: he tolde hem al þ'as done a geyne
oure lorde, and al the dwesse of his passion. And wfan
they come mygh the plate knelynge don and keppynge.

A
Ta
"x
f
y
"

A
12
h
o
m
s
i
m
s

A
13
d
A
14
h
o
m
s

tshey honouwede ouwe lorde Jshu and after metynge to gudve
onw. kady and hir pustres and maudelemic vocypenede from Vbor
shipefully with knelynge and lobe hollynge to the ertche.
and tshey ageynkbarde knelynge and woorshpynyge v 得
Weypynge stoden so to gudve a grete Whyle or they theys pia
ken zbut at the laste onw. kady hyleau to spylle to htem z
paide. Hotsely swyndes ze haue done wel y ze haine mynde
so of zouve anfister for the louede zon wel And ag 7 houve
letche to zonb plernly it semede to me y thev was a newelle hag
visen at zouve comyng. ffoz byfsee we Wiste not what he
npgfte done. and thewfoze god quante zonb and theys stue
ageynkbarde we ben forzy Withal ouwe herte for all the
se wronges and malices done ageynes hym. ffoz as we say
wel thes willede men haue maistye agcyne the vightubis
and we woldc ful glordly hane delined hym foo so grete in
tie zif wehade myghis zbut at the lefte we shall done
this fer uite to ouwe lorde and maufster y. We ke wemen fore
And thanne they make hem wedy for to take hym Don zat
ke nowb good fseede in maner as 7 haue suide byfsee to the
manner of talynge Don. Thev aee sette tcho lades on y
fide of the two oon ageyn anothere. and Jospyf goth up
on the liden stondynge on the vight zhalf and beseth hym
to sralbe out the nayle of that hande but it 16 ful hande
for the nayle 16 gretede and longe. and hawde sreyllen in to
the two. And With outa gretede therc flynge Don of ouwe lorde
hande it may not be done. zut that 16 no foorze for ouwe
lors enolbeth wel. y he doth al trewely and With good
entente. and thewfoze he aitcepteth his dede. and Whan the
nayle was sralben ont. Jofhi maketh his signe to erchodeme
for to take it to hym pueely so y ouwe kady see it not for
distonfortyng. And after in the fame manne erchodeme
dcord out the nayle of the lefte hande and taketh it pueely
to Jofhi and thanne puchodeme cometh Don for to sralbe

Chans 5

Die vens

Cta. X. I. I.

out the thurde nayle of the feet, and in the mene tyme Joseph
onstepned the bosy. So thely wel is hym so may onstene a
dippen þ holsyeft body of oure londe þ hū tofse with oure lady
taketh in to hir hanches velently oure lordes right fonde, and
byholieth it, and lepeth it to hir eyen, and denoutely tisseth it
fore Weppynge and fighynge, and whan the nayle of the
feet as sealeken out: Joseph cann don softey, and alle ly
den to hande, and token oure lordes body, and lepden it don
on the eeth, and oure lady wole the hened and sfuldoves and leyde
it on hir barme. And maubdelene was vedy to take and tussle
the fecte at the Whistche fhe fonde so moche gte byfze in
his lyf. Otheve of the companye stoden aboute hysholdynge
and alle maken g閱e lamentation upon hym after the p[]ro
pheticie þ thame was fulfled feyngge þ thefey sfulde ma
ke forke upon hym as upon the oon bygeten fone, childe, and
namely his bleſſede mode, alle tymes fore Weppynge and th[]an
sorveſſely byholdyngge the Womdes of the ſondes, and fecte
and ſpually þ ſhowrable Wonde of his ſide, nowt talyngge
hende to oon, and nobl to a notſer, and ſeeynge his hened
so ſonke ſerde with, and his ſev to drawen with the ſhaepe
thorneſ and his louely pate al deſouled with ſpittynges and
bloss, and the ſeues of his hende swaſken a way foo his
ouſeles as the apheticie ſeith of yfne in his ſpone thuse, þaf
my body to ſem þ limpten it, and my cheſes to ſem þ deuſe
the ſer a way. Of the huyng of oure londe þ hū at Com
ſee, a ltel while ſegyngge of body, Apphene tyme,
of oure londe þ hū bitwene his modues armes as it us
it, whan it deuſe to toſkaſd nyghſt Joseph praued oure
lady that the Wolde auſſe the body to be diſht after the
maner of the ſelles and ſuries, but the was loth there
to and ſuſe. Godd livethven taketh not so ſone my childe
foo me, with ſee the diuith me with hym, and h[]an p[]aide John
my d[]eke mode, but as aſſente to Joseph and anſhodeme

A plumbent fup en þ
ſup vimgemt

Acorpns men d[]a
p[]enaentul, a gena
meas velentul,
A t[]a" x[]oij".

["and on five o'clock for the body to be buried, so for all the rest of the time they stay in their beds and wait for the rest of the day. And at this time they sing psalms and other hymns, and after that they take a bath and eat dinner together. After that they sing psalms and other hymns, and after that they take a bath and eat dinner together. And so on for ever. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. 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And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. 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And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried with their clothes and other things which they have left. And this is the way in which they die. And after that they are taken to the grave, where they are left until they die, and then they are buried

["the body in to the heave: the cloken to our Lady if she shall be so me her part, and th Ann e by going they alle well e to make a place for her. The name of the place is Immaculate Concepcion, and there is no longer a place for her. The Immaculate Concepcion is the purest of all the Immaculate Conception, and there is no longer a place for her. The Immaculate

## Edith Ion

## Alle vens

## Thee

otherwise this middle part was myghst the plate of the two
the plate of a stone cast a meade sepulchre Wher in this body
was buried by force and after in With his evidence and knelyng pri
leyde hym worth gyete sigbryng pobbyng and wepyng and after
he was so buried and his moder had zeuen hym his blessyng
they werden a gyete stone at the side of the grave and wenten
her way to the crove of this tree is to say Joseph and his fe
lawesfripe once lady zit alispynge with his felicidade - But
Joseph at his goynge spak to one lady and said, my
lady I pray you for goddes loue and for the love of you
sone olive maister of ze Wole fouchesauf to come and take
zouze serbene With me in this house, so for it Wole wel put
ze haue you fons of zouze of mine Wherefore take this my
as zouze of mine, so for alle impue ben zones, and in the self-
maner a stichodeme papeke on his side, and she lonely enough
nynge to him and thought him auftbereede and sinde if she
was counted to the government of John. Wherefore thaine
they prayest John, the frame, and he answere and sinde if
he wolde leden him to monithyon. Where her maister sionpede
on the day byfoon at euen with his disciples, and these Wole
de his abuse with him, and they lonely stilynge one lady
and wepshyngge the sepulcre, zeden forth on her way ...

## Ned's xlvii

It was done of one lady and otherwise after the dry
ham it selfe to myghst John spak to him of this
one lady and sinde. It is not honeste so to Abellen
here lenger, and so to come in to the crove in the myghst. As he
soke if he be zouze Wille go the hemines and turne we ageyn
and the other with one lady viseth up, and with alle him knelyng
ge blessede and cisse de sepulcre and sinde, my sone if may
no lenger stonde here with this. But if comende the to thy fa
the, and thaine stilynge up him open to him, With his teres
and inward affection sinde. En lastynge sinde I recomende
to you my sone and my sonke the which I lene here With

hym and thes With they bygoime to goo alle her Way, and
Whan they camen to the wos : theve thes knelos don and ho
nouwede the wos, and suide here made my sone his ende, and he
re 16 his p[ron]ise blood, and so siden alle otheve, ff or þ might pm
be and vnderstonde þ thes was the firste þ honouwede the wos
as thes was the firste þ honouwede hir sone born, and after foo
themes the toke her Way tolkaude the ctee, and ofte by the way
the loket a geyn tolbare hir sone, and Whan they comen theve
as they myselfe no more seyn thes wos : ouwe lasy and alle otheve
kneleren and honouweden it Weppynge, and Whan they comen mych
the cttu : ouwe lades oufives helede hir fae in maueer of a mor-
upinge Wyckelke, and they zeueu byfsee, and ouwe lady solvibede aftir
hysbye wy maudelene and Joffyn so coues the face, thanne maubl
deleme at the entire of the cttu sefrynge to shaue oure lady to hir
house, byfsee the talbng of the Wap þ lade de thderbarde : thes spak
to oure lasy and seke : wy lady 7 pray zonke for the lone of my maufte
zoue sone þ ze Wole late us gon to zoue house in bethamke wher
e ve mothe best abide, ff or as ze knolke wel my maufte zoue so
ne louede wel þ place, and cam glasly ofte sithes tker to, and that-
hons 18 zoues with al þ 7 haue Wersfere 7 pray zonke that ze
Wole come, and here thanne they bygonne to Wepe, but oure lady
halkynge hir pecs, and maufnge a signe to Joffyn for to anſbeve
and maudelene praynge hym for the ſelpe matere, he auſtbeve
and ſeke. It 16 more ſenely þ we go to the montyon namely
for so we auſbeve and ſuide to oure ſvendes, wherfore come : þ ca-
tker With hir in to þ place, thau suide maudelene to Joffyn tsove
boost wel þ 7 Wole go With hir withdeu so eide thes gooth, and that
þ that eide loue hir. aftow Whan they come to the cttu : therev
come on alle ſides maybenes and goodes multvones goyyge With hir
and soffynge and conſofrynge in h[er] maner, and als[o] good men þ
they wente by : h[ad]den grete compassion of hir, and were ſtucke
to Weppynge, and ſuide. Sothely this day 15 done grete Wonge
by oure p[ra]ces to the sone of oure lady, and god that shewed grete

Acl "aloum

Acl Die, veins.

Acl 3d

to kenes and Boondres by hym adize hem What they halle done
And When they come nygh the place these they Wolde vesse
Oure Lady Bolynge lollely to the ladies þ come with hym and
thankynge hem and they ageynn wane to him to ken his lene of
other makynge geete Cam entacion and sovbe And than oure la
sy and mabdeleyne and the otheres oufives of oure Lady zeden
in to þ hons and Johnn after þ he hadde combe yed the otheres WO
men and thoukes hem stake the dore after hem Thame they
beynge so alle hem self to gwee oure Lady balynge aboute the
hons and unaynge hir loued Sone John With his gorte sovbe compely
nynge hir and Sime. D John Where is noth my Sone þ so highhe
speciale affection hadde in the. D mabdeleyne Where is thy my
ster þ so tenderly loued the. And þ so glasly serueth hym D
my dore oufives Where is noth my Sone. Sathely he is gon a way
soo vs. He þ was al oure loye and oure conforte and the lighse
of oure eyen, ze sothely he is gon. And þ With so gerte am I with
and peyne ab ze alle halle seyn. And þ is so encreseth my sovbe
þ in alle his peynes We myghste noughte helpe hym his sylles
for soken hym. His fiter almyghsty Wolde not sovive hym. And
hovb Sone alle thise thynged Were Sone ageynes hym ze knowen
a sudden zone self. Was thes eide eny theef se Wecke doynge min
so Sone sampaied and pure to so pitione deth. ffos loo the lighte
nygh he was taken as a theef. And eely on the moche brought
hysori the misuice. At tience sampaied. At sexte on the eves honged
at none so and noth buried. A my dore Sone a better deptynge
Was this. And a sovethful mnde 16 this of thy fonkeste and heori
old deth. Thame John. Srayed hir to synte of suche sovethful
Nordes and to tesse of Weynyng. And conferte hir in the beste manner
þ he myghste And þ also by senoule yniagmaton ab. 3d Were
there wodely present. conferte oure Lady and þ other felaw shape
p:aynge hem to euen somwhat. ffos zit they den fastynge ands
afterslepe. But þ trobe Was ful litel. And so tilbnyge hir
glyssinge. Voo thy Way at this tymo.

What oure lady.

["Ips V", "Sabbato", "I ca\" slix\"", "What oure lady and otheve With hir diuca Upon the Saturday\nonly on the morowe up on the Saturday steden the forseide\nsions the zates fpevve: oure Lady Johi and other Women\nby forse nempied in gavete monyng; and forse, hauynge in mynde the\ngiute tribulacion and angkubbthe of the day by forse: noght fpebynge\nbut by tymes. Lo bynge oon upon otsev. in maner ab they done\nſ ben ouſepbe With gavete unſtyef and ſoſe. And kuwell no con\nforte ne no ſdoune. And theſev With theſey ſeade oon knobbe at the\nzate. And thanne they deedden ſoſe. ſſor alſt thymig in þ tyne they\nſведden by cause þ ſhere ſkeenesse and comfort Wab at Way. Arcuau\ntheſels Johi zede to the ſoſe. And vinder ſtandpinge þ it Wad p[et]ve\ntothe ſem po. and oure lady had vndone the ſoſe. And late h[ym]m and\np[et]ve compingne in With gavete ſhame Wepynge and ſobbynge ſulu\nſe oure lady and otheſe but noungsypak. And theſev With theſey alle by\ngonne to Weppe and myſhſte not ſpelt for p[et]ve. A liel whyle after\ncome otheſe diſtuples vn after anothſer in the ſelf maner at the\nbigynnynge matyngne ſoribe and Weping. Et but at the Laste\nwas ſhall they cesse of Wepyng: and bigomme ſor to ſpelt of\nher lorde p[et]ve. First ſande in this W[ise]. I am a ſhames and\nconſounded in my ſelf. And I ſhulde not by resoſ ſpeken in\nzoure p[esence] or appear[en] in the ſighte of men. for a muchoſe as\nI leſte so comdwellingly and forſoke so vntrelively my lorde þ loue\nſe me so moche. And in the ſelf maner alle otheſe ſinſtym\nge her ſhondes and ſore Wepynge. Accusen and vephenenden ſhem\nſelf. Æ they hadden so leſte hee lorde Johame oure ladiy\nconſoſtynge ſhem ſinde. Dure goode maner and oure trevbe\nharkeuari 16 gon ſo vs. And we ben leſt. noib as faderles\nſchilden. But I hope treively. Æ we ſhak ſone haine h[ym] a\ngyne. And ze knobken Wel þ un ſone is demgrie and unty full\nſdlessed mome he be. ſſor he loueſe zow wel. and theſer ſoſe ſou\ntetſ nought. but Æ he ſhal be Wel reconsſled to zow. And\na lasely he ſhal ſoſeene anſe trespates and anſe offenſes. ſſor\np[othely] by ſuſſvante of the fader the maſſe agepnes h[ym]m", "10", "12", "14", "16", "18", "20", "22", "24", "26", "28", "30", "32", "34", "36", "38", "40", "42", "44", "46", "48", "50", "52", "54", "56", "58", "60", "62", "64", "66", "68", "70", "72", "74", "76", "78", "80", "82", "84", "86", "88", "90", "92", "94", "96", "98", "100", "102", "104", "106", "108", "109", "111", "113", "115", "117", "119", "121", "123", "125", "127", "129", "131", "133", "135", "137", "139", "141", "143", "150", "152", "154", "156", "158", "160", "162", "164", "166", "168", "170", "172", "174", "176", "178", "180", "182", "184", "186", "188", "190", "192", "194", "196", "198", "200", "202", "204", "206", "208", "210", "212", "214", "216", "218", "220", "222", "224", "226", "228", "230", "232", "234", "236", "238", {"bbox": [267

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Sabbat

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JESUS SO GAVE AND THE WOOSENESS OF HIS ENEMIES SO SIVINGE & MYGHTY
& ZE MYGHTIE NOT HAUED SOUWED HYM THOUGHI & HADDE ABIDEN SALLE &
HYM. AND THESE FKEE DYEDETH NONGHIE ALL THAI BE WELLE, HAT HAN AUSFEBE
PETITE. AND SAINDE. VOTHSELY AS ZE FEYN, CO IT IS. FFOZ & P SINGH, BUT A
LATEL OF THE BIGNYMYNGE. WAS WITH SO GAVEE DREDE AMY TEN MY
PORCHE OF CAIN PHILAS GONS. IF COME THES FKEE & FZEE TO HANE
TRAPED THE DEATH. AND THESE FKEE & FORSKE HYM. AND HADDE NO MORE
MYNDE AT & TYME OF THE WOEDES. IF HIE HADDE SAINDE TO ME
DYSFORE. TIL HE TOLEDE ON ME. AND MALLIS LEYNE. AFKEDE & HAT
THO WOEDES BEVE. AND HIE SAINDE HOLD HE TOLEDE HYM BY FKEE THAT
HIE PHULDE FORSKE HYM. AND WHAT TYNE. AND SO FKEETH HE TOL
DE ALL HIG WOEDES FPOKEN TO HYM. AND SPENATHY & HIE TOLDE BY
FKEE MAMP THYNGES TO SEEM OF HIS PASSION IN & DOWEE TYME
THAT HIE MADE WITH HEM THE THURSDAY AT EEN. A THANNE
OURE LADY SENE HIE WOLDE GLADLY HEVEN OF & D'APTESS & D'YDSEL
AT & DOWEE. AND MADE SIONE TO JOHNNY. THAT HIE PHULDE TELLEN
& D'APTESS. AND JOHNNY TELLETH AL & WAS DOME AND SAINDE. AND AF
TER TO PETITE. HIE TOLDE AL THE D'APTESS OF HIS PASSION AS HIE DE
SWEDE, AND SO WHAT OF THISE THYNGES AND WHAT OF OTHERIE
DOME BY OURE LEODE JHIN AMONGE HEM THEY TELLEN TO OTHER HOLL
DOUN AND NOLL AMOTHER AS IT COM TO HER MYNDE & D'YDYNGE
A THEY AL & DNY IN SITHE MAIDEN TAKYNGES OF OURE LEODE JHIN
& D'APTESS HOSB ATTENTIFLY AND HESITH MYNDE LEYNE LISTENDE
TO THO WOEDES. FOUT MOTHER MORE OURE LADY S'YNYNGE OFTE
SITHEB AT THE END OF A D'APTESS. IF SLEPPED HE MY SONE JHIN
ZANNELY & HINN S'HE AND MALLIS LEYNE HEBE OF THE MA
DYNGE OF THE S'ITMENT. AND HESIB HE ZAP HEM IN & FKEEME
OF DREDE HINN OBWNE BODT TO EEN. AND IN THE FKEEME OF LIBY
NE HIN BLOOD TO D'YNKE. HOTHSEY & TWOBE & V D'APAYNE
WISB AILE HEE HERVES MEANTE EM TO LIKENGE S'FEBE. AND A FZE
WESFIL LIKENGE CITT ON WEPYNGE AND S'FED'YNGE S'FEBE TO
RES FOR & HIE HEMGNE DOME & HIE S'FELDBE TO MAI S'ON
E'PYNELY IN & CYPTELLENTE AND D'APSYNGE DEDE OF CHARTER. ZUH

flye

nous passymge over so shortly in this meditat ion at this
tyme, more ouer take hede and byholde hem this day m
fete soke and drieke, and haue compassion of hem zip
p' fome, ffor what it is to see holl if the lady of al the
holde and pinceſe of holl thynſe, and chenientones of
goddess people den nous so in drieke and soke broken and fande
m y ſitel houſ, nought ſnoſhynge what they molbe doo
noz hynynge konſvete: but onely in p' commonyuge of
the Woreſ and ſeddes of her ſcnde, 22 enſtethes oure lADY,
ſtoke aldeby ſadly m a reſſeul and pefible herte. Aſſor
ſhe haddé eide a terteyne hope of the vſtueretion of
hiv ſone. Aſſur theſe holh thynſe maketh ſpacially myn
de of hiv eły onewe day by cause p' m y ſay ſtoke only in hiv hede
ſeth of oure ſcnde Jſu p' ſhe was everny god, 22 enſtethes of the
nmysſte noughte haue ful ſove by cause of the mynde of his hau
ſeth and his butte paſſiou What he the ſonie was gounou and it
was leſſul to Woreſe marie maſſedaleyne and a woſſer WARE.
ſhir zeden ſoeth in to the eſte for to bigge matres able to make oy
nemerces of as they hadden ſonuſhat done by ſoſre m to p ſone
ſettynge, ſſe by the lade they were gounde to lepen the ſubſat-
ray ſee the ſonie weste of the day by ſoſre uu to the ſonie reste
of the ſel p' day. A22 nous take hede and byholde hem holl
they gon with ſonkeful chere in maner of de ſolite holl
deſkes to dom apothecarie or epiſev the Wihthe the hnd
de knoſſeth of p' was a good deuouſe man, and that
woſke glady pulſille he' wille and de ſive m p' apte, and
whan they haddé thſosen theſe beste oy ſnemerces p' they
conſe pynſe and payed theſe ſore: they zeden houſe ageyn
werchynge hem in the beste maner of they to wſke. 4
And so maiſ p' ſee holl diſigent and twelvely they Woz
then and tranſaſen for hev ſcnde with wepynge, a ſiſhing,
amonge, and houſ once lADY and the apoſſeles ſtande
and by holden an apauenture helpen amonge. And whan

["It was myght the cesseden and zeden to veste such as it was and so this may be the meditation for Thursday, touchyng e of lady and other Women and the apostles. But what is of oure lorde This is say. Hothfely anon as he was ded he wente in sonke son to helle these as the holy fastes weven and thameke were they in love and blisse by Christ of his blessed presence. For the sighte of god is as feste love. This were may we see holt gret as he is demnite in his wolde hym self go son in to helle. holt gret chavite and mielenesse. This was. For he myshte haue sent an angeal to have deluded him out of the eueles hondes and brought him to hym as heve hym hadde left. But his love and his mielenesse wolde nought have duffeed that. and therfore he wente hym self son in to helle and visited his chosen son as these. and not as fermantres. But flexences of hym that was lorde of alle land and than alle the holy fastes in his comp se filled with love and blisse. and al þorke and imp bynge a way passed. steden byfsee hym in kopynges and sones of apperlies and psalmes. Were byfsee fide and than fulfilled as they ben written in holy writing in to the tyme as he wolke taken his bech ageyn and vised up gloriously fro forth to lyf as it folweth in a prisse hewe afterward. To the which lyf for to viser at the laste tyme with hym. He graunte us oure lorde Christ for us deide on the cros amen.", "Of the glorious Resurrection of oure lorde This and of the firste apperyinge of hym to his blisse now as it may be frev as the Westheste prynce. As might be twolke. and myghtiest consueuv as this through his better passion & harvest forth hadde vencused and vitely overcome as someyn tyrimit mannes enemy. and his adulfine Sathna was with al his wikked boost as one as the sonde was de parted fro the body. He wente son to þyrimites dorth helle and sight as in forth he was lorde of dines and bynge of", "The names of the states of the Church of England are set forth in the first line of the first page of the book. The first line begins with the word \"Christ.\" The second line begins with the word \"Christ in his Church.\" The third line begins with the word \"Christ with us.\" The fourth line begins with the word \"Christ in his Church and his Church with us.\" The fifth line begins with the word \"Christ in his Church and his Church without us.\" The sixth line begins with the word \"Christ without us.\" The seventh line begins with the word \"Christ in his Church and his Church without us.\" The eighth line begins with the word \"Christ without us.\" The ninth line begins with the word \"Christ in his Church and his Church with us.\" The tenth line begins with the word \"Christ with us.\" The eleventh line begins with the word \"Christ in his Church and his Church with us.\" The twelfth line begins with the word \"Christ without us.\" The thirteenth line begins with the word \"Christ without us.\" The fourteenth line begins with the word \"Christ in his Church and his Church without us.\" The fifteenth line begins with the word \"Christ without us.\" The sixteenth line begins with the word \"Christ in his Church and his Church with us.\" The seventeenth line begins with the word \"Christ with us.\" The eighteenth line begins with the word \"Christ in his Church and his Church without us.\" The nineteenth line begins with the word \"Christ without us.\" The twentieth line begins with the word \"Christ without us.\" The twenty-first line begins with the word \"Christ in his Church and his Church with us.\" The twenty-second line begins with the word \"Christ with us.\" The twenty-third line begins with the word \"Christ in his Church and his Church without us.\" The twenty-fourth line begins with the word \"Christ without us.\" The twenty-fifth line begins with the word \"Christ without us.\" The twenty-sixth line begins with the word \"Christ in his Church and his Church with us.\" The twenty-seventh line begins with the word \"Christ with us.\" The twenty-eighth line begins with the word \"Christ in his Church and his Church without us.\" The twenty-ninth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ without us.\" The thirtieth line begins with the word \"Christ in his Church and his Church with us.\" The thirtieth line begins with the word \"Christ with us.\" The thirtieth line begins with the word \"Christ in his Church and his Church without us.\" The thirtieth line

Apsis pinnata

Aresurvecio diu

Ae aps. 1

Bliſſe, ſo by his ſoideu myſt and ighſtoſſiess he dwake
the zates of ſelf, and in ture With virſpeſable ioye and
bliſſe to his chosen people of ſeere hundre then in diſtresse many
thou ſaude zee, by ſo re, and than was his poffu turned in to
blessed pāſiue churſh his p[er]ſence, and al his b[lessed]e ſelauſe
ſhape with myne the and ioye, may nought be spoken or
thoughe ſt: honoured W[or]ſhipe and chonke deuenduely he
loude, ſo g[ion]ouſely deluide hem foo that th[ou]ſt dome of the
ſeende, and eſtoide hem to his b[liſſe] ſ they hadde forſeted
b[os]tfully by dyne, and ſo in ympues and joyeſul ſonges
of the a[ph]eſtive puſſiſſede, p[ra]ſt Adam and his p[er]ſene, and
after R[oe] and Albeſhaw and n[oy]ſes, and 20 and watch alle
other ſoly ſadues and a[ph]eſtives Lonynge and thonſkyng oure
loude contynuede ſeere With h[im] and his b[liſſe]e amigelos
on to the tyme of h[im] lykede to take hem theuues With greeue
ioye and mythe and ſette hem in p[ad]y[que] terrestre Where p[ra]
E[noch] and ſelie lyuen p[une], the Whiſthe also were p[er]ſuely
conſorted of his al[oe]ious p[er]ſence With that b[lessed]e bodies a[by
den the tyme of Anteſt, and what it dooth the toſtawde
Day upon the ſonday, was the t[he]iſde day ſo his p[ar]ſon
oure l[ou]de J[oh]s ap[ak] to hem alle, and ſinde in this e[po]ſes,
A to[]d]t it is tyme, if I w[is]e my body, ſo deeth to ly, and the[]
ſo e[ve] noſt] 7 of[ha]l go and take my body, ag[ee]n, and the[]e
th[ey] alle ſaſhynge Do[u] and W[or]ſh[uy]n[ae] h[im] ſat[en]. Goo[th]
oure l[ou]de lyng of b[liſſe], and ſone after z[if] it be some w[ille]
tomeſt a[ge]yn for the deſven p[er]ſuely to ſeen z[one]e glori
onſe body to oure ſoideyne conſort. A[po]ſonynge th[an]ne
oure l[ou]de J[oh]s in ſonde With a W[or]ſhipe p[er]ſu minſtitude of an
gelos to the g[ra]ne Where his b[lessed] body lay on the ſon
Day p[er]ſuely by ſo re the ſu ful p[er]ſkyng of the day, and t[al]ſkyng
a [ge]yn of body moſt h[ay]y, vood up th[ou]ſe h[is] o[u]ſene veo
tue and myſt, and w[ent]e out of that g[ra]ne adſed as
he w[ent]e first out of his moſves. W[om]be clene viroſne

in his natimite with oute porke or weme of oynnes and
thame aboute the self tyme is to say only at mornie,
oyvie yaskeleyne and marie James and myrte Salome
takynge hevene preste at oure ladye to token hevyn toller
the eigne with pious oynement. Wellyinge stille at home oure
dady, and markpuge hir prayer in this maner. Although he
fader most undisciplin and most pitons as he wel knowe my dere
one this is ded and buried, ffoe sothely he was napled to the
twoe and hongede hytkebe tothe seffes, and after he was ded
I halpe to blive hym with myn o wnne hondes whom I com-
teyned with oute corruption, and bar hym wyth oure tredy
vyle or soorde, and he was al my good al my selfe and al
the lyf and conforte of my soule, but at the tyme he passede
a waye fio nie al to beten, al to be wounded, and al to vente and
alle his enemys risen ageynes hym strouede and dampnede
hym, and his o wnne saptles forsoken hym and flyen fio hym
and I his saptepul, moscer mygste, nought helpe hym, and as
ze knowe wel faev of spitee and of myd y haue al povered and
myghe, ze woke not thame delive hym fio the halve deth
but nowe ze may vestore hym ageyn to me a lyne, and that I
bysche the zoune hir manefte, loode wherewith is he nowe. Wispy tarie
he so louge fio nie. Godse faev er pray zouv sellide hym to me
ffo: my soule map not ben mrefeste vn to the tyme that I fœ hym
my swete sone what doost now, and Wispy abuieget fœ so longe,
or fœ come to me. Sotely, fœ paydest fœ this fuldest ageyn upon
se the thridde day. And is not this the thridde say my dere sone!
artis up thisrefore now al my ioye, and conforte me with thyn
ageyn comynge whom fœ sifonfœsteth through thyn althny pas
pynge. And with fœ the so præynge, and swete teres the chynge,
so so daynely oure loode this crum and appevede to hir in althny
whiteste clothes. With a glas and lonely chere, greevynge hir oure
half in thise wæres. Salue smicca pavens that is to say
hyspe lyoly moscer, and anou the turnynge hir sade, and fœ!

Infermittio su.:

This my bleſſe
nouwede hyn
mye modera
myd yhaue a
bouſke bisſ
unſ可靠able to
and the glas
both the ſturyng
ſeelde hyn
in body.
Withe this
appynge hyn
way, and he
put modera al
and alle peyn
offal merche he
the sade, as he
the to me. An
ded eide. Wit
helyngely talk
oure loode.
This sade ay
the sade ay af
ren peple fio
cyne paſſt.
epkitt ſpoket
in domus
Choff y ma
This is a
sade.
With oute the
in the peyne
thre ſone in alle
ageynes hyn

Jhesus my blessed Sone. And thier With his Enchynge Don ho
nomnde Hym. and he also ageynn Barde Enchynge Sarde.
mye Xere moder I am Ego Stim. Resurrexx z ad Hue tecni
Stim. I haue up eisen - and lo zit I am With the. And af
ter gotse visynge up: Liffeden Loued othere. And fse With
unfseable I dye elpide hym oadly vestynge al upon Hy
and he gladly hat his up and onfeynes hiv. Aftew Barde
sothe fitynge to gide oure Lasy, besily and curiously by
heede Hym in Vembland and in frame and feet and al
body Wher he haade the Signes of the Woundes by fse
asfynge hym Weyfeyn few thes Sarde and peyne were a
way. And he auferwe and Sarde, ze othely Wores Hipe
pul moder. al Sarde is away fto me. and deth and fozze
and alle peynes and ang Wiffy I haue outcome so I
ofhal meue heim so Sarbarde fele ought of fse. And than
the Sarde asfessd be thy. Holy fadet I hath a geyn zeuen
the to me. and his holy name he exaltet Loued z magn
fied euie With outen euere, and so they gotse kucely and
hlyngely talbynge to gide. Maden a gwide Ioye ful feste. and
oure lorde Jhesu toste hiv the Wod Hym ge he diu in the
thiru dyes after his passion. and holl he defined his cho
fen people fvo helle and fvo the deuel I doo this a soue
wyne pasch. and this is the Ioye Stiff dry that vand
opket his fpeket of fpecialy saymge. Ifc dies quain fe
uit dominus exultemus et ftemus in ea. amen.

Choff vynn feleyne d othere maries wemen to the gue v
s I fnde by free marie ingedaleyne and hiv tcho fe
lawes token hee Way tolbarde the graue of oure
lorde Jhesu With fcaouse opnemenz. and Whan they come
with oure thes zates of the Qitce: they token in hee myn
de the peynes and the tormentz of hee dere maistee. and
thev fore in alle places Where eny thynge was notably done
ageynes hym or by hym: they foinuhat stoden d abiden

knelynge von and cuynge the euthe seghynge d Wepynge and in thise maide Vordes saynge to othe, loo here we mette hym With the grete heny cros on his dal W hom his dere moder othowwede, and Was hulf des and aftet he tur nede hym to the Women of eipsalem þi miden soþe for hym. And fersefemore for Wepnesse ony ungyht he layde von the cros And here it Was þe Willede tornenbodes violently 3 ouely pitten hy soeth and transwynneten hym for to goo faste, and here at the laste theye croyed hym of his clothes and miden hym al unked, and so cursetly sayd he de hym upon the cros. And then With grete soare and ofesdynge of tees fallynge von cayn on her faces, theye Worshepe se multeely and cussede se untonely the cros of one londe than preynge with his picture vesse bloode And fersefemore theye visynge up a goynge towarde the grave and sande to othe, who so al once tuene to ys þe grete stone foo the sere of the sepulture, and thee, theye mey gynge there to and multeely byholdynge sayen the stone ouðtwned, and an aingel seftynge the vpon and saynge to hem, seydeth nonght, ze seken þi, se þe as the gespelt telleth, but theye for asnoche as they found nonght the body of her maister there as they hopeden Weve so destonebled in her Wittes and abasshed, þe they take no vearde to the aingele Vordes, but with grete soare and dveide anon turned ageyn to the sisteles, and tothe hem þeir lorde body was taken away, and Wher they wiste not, and thanne pete and Johi vonnen towarde the sepulture, and With hem also the forseite Women, and alle they vome With feruelt londe to Jhii sechynge her sere and her lyf, but aftet the the apesse of the gespelle pete, and Johi enteynge the grave and nonght fyn dynge the body, but ouely the clothes þe was wrapped ynne, and the sindrie

of his ſhouſed: Witches gove ſhenynesse they twentiede ſhame ageyne: And here we olde to hane tuskbards compassſon of ſhem, ſfor oſtely at this tymie they were in fil gueſe despoſion and pedde Whan tſei ſongſte po her londe and ſonde: ſhy not: ne Wisten Wheret ſhey ſuſuſe ſele ſym uorſ: And alpo here we hane en ſaumiple y ofte ſitſes by ſore gove toye: cometh gueſe diston ſorte and ſoſke: the ſbith 16 to be born patiently for the ty me: and eſte 7ſi to be ſongſt and called on by deuontepy ew and ſevent desſive on to the tymie y the ſonde as this pcesse after ſolbeynge ſhenboth. ſfor after the tivo distiplo Weve gone ageyne as it 16 ſinde in manev of deſpeuere: the mayves abiden: and ſoketen eſt in the oſpulee: and thame they ſeyen tivo aimgeles ſittynge in White clothes and ſeyinge to ſhem. What ſele ex ſym y lyaeth with ſem y ben deſe. Zat they zit toke no veikande to her Wodes: ne toke conſorte of the ſaſſte of the aingeles. ſfor they ſongſte not aimgeles but the londe of aingeles: and ſor they ſonde ſym nought: there ſore the tivo ſelibues of mandeleme al heiny and dſlon ſoſtes with ſiwole ſem and ſatien diu ſonw ſere alitEL bisdes maſſyngc Hev mone to other: zut ancie mandeleme. We tyninge nend what ſhe myſhſte do. ſfor With ouſe hir maiſter ſhe conde not ſyuen: and ſor ſhe ſonde ſym not there neſiſte. Where ſhe ſiſtke ſele ſym olles: ſhe ſonde ſille there. Where ſonde the gne wepynge and eſt ſhe ſokem in. ſor ſhe ſhaped eſde to ſynde ſym there as ſhe halpe to beve ſym and than ſaſe the aimgeles to hiv. Womn Liffy Wepeſt y. Whom ſeſſt y And ſhe ſinde they hane talle a way my londe: and I woot not Where they hane pinte ſym. Wherefore here the Wonde Wenthynge of lone. alitEL gyſore ſhe ſerde of an anngeb ſ he was visen: and after of wbeyne y he lyueſe: and zit ſhe hadde it nought in mynde: but ſatien I wot not: and al y made lone. ſfor as Origenics ſeith hir ſerte and hir mynde was not there ſhe was in body: but it was there

["as his love was if it is to say he master the and therefore the core not speak nor here but of him and therefore it is well if what he says be true and so will have to the amazeles by cause of the frequent love if she has to him that was for the sake of amigela the amiable and the beautiful after his separation to be for the love he has for her and therefore to be for the love of the greatest and the most beautiful of all, and so forth, and so forth, and so forth, and

Wozre postrmly helede al hir pozbe. And he than knownyn
se hym with vnspetabl loye faide. Fobony. A maistee
ze hen he þi haue so longe sought, and whyn haue ze
so longe hiſſe zonſo me. And anon ſſe com to hym and
ſalhinge don to the ertſe Wolde haue cuſſed his foot, ab
the was Wont by ſoſe by onpſite affacion to his man
hose þan was des ly. Bluc not so noſb after his vefu
vention. Wher ſoee onwe lorde willynge to lſte up gooſtly,
hir ſerte and hir affacion to ſenene and to the god ſhede.
and þ ſſe hulde no moze in ertſe in manke ab ſſe made by
fore whan he was des ly. ſaide, towe me noght in þ ertſch
mande. for þ haue not ſeuen up to my ſaide. þ is to ſay,
am not zit lſt up in thy ſonke by twelke 2 p ſite bylene.
I am euen with the ſaide dray god. And therefore touche
me not in þ manne impuſtely. But so and ſay to my dve
thym þ ſtie up to my ſaide 3 zonve fade. to my god. And
zoure god. And ſaide in ſaide once lorde homely comu
nynge with hir. Fapak to hir in this manne. Wof þ not
wel ſonghtee þi to lde the byſore my ſaſſon þ  ſhulde
viſe the theſe day ſvo deth to lyf. And whyn Wolſest pon
thym so des ly ſken me in the ſepulcre. And ſhe ſaide ſotſe
ly maſter þ ſay zonk þ my ſerte was filled with so guete
ſaide of the buternesse of zonve harde paſſon and deth.
þ þoezatte alle oſſere thynges. and onhy thonghte on
zoure body sed. and on the place þ it was beried ynne. And
theſe ſee 3 hrougſte noſb this oynement for to haue enoy
tes zonve glonouſe body. bleſſed be zoure almygtty god
hede wher thurgh ſe Wolde arise up ſvo deth. and come
ageyn to vs. And so tho eſto twelke loueſt ſtanden 3 ope
ſen to girve with his guete lkyng and loye. And ſhe tournouſe
ly byſeele de his glorions body. and askes and asſede whan
his hysed. and he m alle thynges anſtuerde p[er]ſyngely to
hie pay. And ſeethermore thongh onwe laſt so ſtandingh

Chunſter noh me time
gone diu aspendi ad ſprez

Thedutaw.

A
ca
p
u
m

doç

aps
v
a

there with he tissete his poete. And oure lorde bemignely hym se hym up enſette hym and ſaide 2be in poes and swet not ſfor alle thy dynnes ben forze eue the. I ſenele thym in ſw mite better than thy self. And theſer ſore I toſe the dysſe. But now go ſtakle a conſoſte thy dwetſwen and truſteth ſaſh ſ I haue outome alle ſoue adſiſauies and enemyes. And so theſe standen and eſſen ſomely to gide. And pete ſil be ſily dysholſeth hym and talketh hede of alle thyngees. And aſ tev his bleſſing taken: he wente ſhome a geyp With goete toye tellynge oure lady and the 3ſtапles Wha he hadde ſeen. And of this poſſe of apperynge to pete. is not expeſſed in the goſpelle. But thius by deuoute magniſacion I ſtane ſette it ſeue by ſore oſtrae apperynge y forwen. ſfor so it ſemeth y. Holy churthe holſeth ab it is conterred more plentely in the ſege of thynne. And of the comyng a geyp of oure lorde. Theſus Chriſtroy to the ſadnes. and of hee toyeſful ſonge.

oue lorde Jhesu aſteet ſy he deſte tw pette Whiſtynge vist te. and conſoſte the ſadnes of the olde lawe and oſthere the Whiſche he hadde anon aſteet his deth defined out of the deuelſs thwakome and ſette in paſſyse of deliſes: he com to ſhem al glories in Whte ſhyſnynge clothes. With a guete inſitynſe of angles and they ſeeynge hym a ſer compyng. With ſo guete blisse With un ſpelaſſe toye and louing. With ſonges of niſche they wacyneden ſym ſaynge. Loo oure lyng of blisse cometh alle and niſche We oure ſauncour. ſfor now the holy day chyneth up on vs and theſer ſore cometh alle and ſhoue We a6 Wortsy is oure lorde. And than alle they fallynge down to the cures. Denouely ſhonourſe hym. And aſteet vſyngge up and ſtandyngge dysſec ſym tenderly and wuckely son gen the pſaltnes of 2and y deuotely deſyne to his louing. And this tyme And it woude ſomwhat tobarde the doſtide. Our lorde Jhesu ſaide to ſhem. I haue compassion of my dwethen. The Whiſche ben wonder ſup for my deth. and for dwes ben ſpauſed a6 ſſeep that are With oure goſtione. and ſore they deſire to ſeen me. Whiſche ſo

["A\ns\na\nv\ns\nn\nh\no\nm\ns\nh\no\nm\ns", "A\nd\ni\ng\na\nn\nh\no\nm\ns\nh\no\nm\ns", "A\np\np\no\nl\no\nn\nh\no\nm\ns\nh\no\nm\ns", "now 1 whole so and stelle me to hem and conferte hem. and some after 1 shall come a gyn to zon, And they alle fullynge dom e honourynge hym: sudden. Loxe so be it at zoue will be.", "The whole one lorde Jhesus appeare to the two couples goynge and the castel of Ennabbs.", "He self say of the resurviectioun as theyne disi\nples of Jhesu zedn tovlkaue the castel of Ennabbs\nmoynge and in maner of dispewe tallken to gide by the\nway of þ byfelle the friday byfere: oure lorde Jhesu cam u\nmaner of a pilgryme and felawvlipted with hem. asfynge\nhem puestioines and asflevynge and telvynge hem stfete\nwords of wiflicton ab the ptesse of the gospel of semt Jue\nplently maketh mynde, and at the bafe beden dravben and\ntonstreyned to ente and dablee with hem. the fide fym to\nhem. and was knowen in the bixe divelyng. Here may\nwe understonde: see the goete goodnesse and the bememte\nof oure lorde Jhesu in many maneres. first he stelleth his goode\nnesse in þ his ferenent lome wokke not stiffe his bylonede\ntriples longe cire and be foy. Sothely he is a telle ftiende\nand comfortable felanke and a bemigne londe. ffor loo he ioyneth\nand felaweth hym to hem homely. he asketh the cause of her\ngowle and henynesse goody, and he expouneth the strictu\ntes to hem Wisely. and enflawineth her fertes. goostely con\nstimynge al the vounte of misbylene. Thus he doth With\nus every say goostly. ffor what tyme we ben in emy wffexitee\nonliante with henynesse or sloutche. and we epeke 2 consume\nto gide of Jhesu. anon he cometh to us transforynge us and\nLightnynge oure fertes and enflawimynge in to the lome of\nhyn. ffor the beste meditine ageyne fich goostly wylnesse is\nfor to speke of god. as the wffete and feith. Lord spak\nollwete ben thy experses and thy words to my felle. ze\nsothely passynge lyony to up modith. And in another pla\nce. thy expethe is greatly enflawmed as five thynge the", "am enlafamene\nmeis elefin a", "A\ns\nu\nm\no\nl\no\nn\nh\no\nm\ns", "the bemengh lyfmy\nples and Sucke luy\nfenebe thyn mfe\nto be the dysfore\nand trufeth fay\nenemyes. and so\nAnd fene ful de\nthe thynge. and af\nwyn With goete lome\nhe hafde seen a hact\nnot expresse in the\nfane fette it here by\nemeth y foly chufch\nthe legende of þ lyf\nthe fua Luytou\nctre Wilynga wif\nlave and ofthe ch\nout of the duchs\nou to hem al glonous\nfitynde of angelys\np goete blisse with un\nthe they wexuyuen\nalle and mei we v\nup on us and ffor\ns oure londe. And of\nh honoured hym. And\nfenderly a wuckely con\nyne to his louying\nthe edentra: oure lome\nwethen the Wylchis. bo\npaples as ffeep chur\nto seen me. Wifheſſe", "Gallier Thread", "Gallier Thread", "Gallier Thread", "Gallier Thread", "Gallier Thread", "Gallier Thread", "Gallier Thread", {"bbox": [129

Concaluit cor me
utem me.

Thunens iftupere
comensens

In 9 clatog

Ieim cor clatog p[ro]sim
itog.

A. filiobia

Werchymig of the holy goosft and I thy fervant-lone it. Also to thenke on god and the givte goodnes of Ift helpeth modre i temp taton and 3iſſe ab the self apſhote ſuth. uym there drenely iſtace with the fire of cestes lome, and in my meditat ion of Iſt ſhak-bome fire of apſite lome Also we may ſee howe the goodnes of oure lome. Iſt not onely in lome ab it is ſaide: but als o in his po ſunſe mekenesſe, as 3iſ we take hede howe diſely and meſely he goth with hem ſi is to ſay the ſie lome of lomes With his ſymple ferventuſes ab on of hem ſepprige and the mekenesſe in his body ſlorsiſed, ſi he ſhewe apſore in his body deely, and ſepprige us ensaumele to ſolde hym in ſe dute. Iſt also howe we may  
onderſonde the mekenesſe of oure lome. Iſt in ſe made hym ſelf so homely With this apſo ſymple diſtuples the Wiffche lome of londer degre than the apostles. But this ſone not proude men  
ſor they wole not glaſely so and epeke and be comiſant but With hem ſi ben of good ſinne and of ſie estate wofuſe the wolde. And ſit ferthermoze here is ſhewed the mekenesſe in the ſeuerde  
poynt aseyne prieſe p[ro]hoyres. 3ſo[]n ab we may ſee they wole not glaſely ſhewe her diſpomes and her ciuſour ſo[de]es amonge ſe we ſolle. But oure ſp[ro]iym maiſer of al wifdome hatſt no Iſt  
deyn of ſelle. 3ſor he ſheweth his p[ro]ſiſt ſordome 2 he maiſeres not only to t[ro]ſo at this tyne: but als to you as he and apſore With the Woman Camaritane. Ap[ro]ſo ouer we may  
ſothe givte goodnes of oure lome. Iſt in al this apſe of the goſſelle aſoſe ſiſne. ſi is to ſay how he enſo[n]eth his diſtuples in maners als ſeeth and comforteth, and ſpena[]ly take hede how he ſeyneth ſhy to go further An to ſi ende for to hynſe and encreſe her deſe, and affection to ſym and to ben the more fervently beden and w[as]  
haſten of ſem. And ferthermore howe ſemgely he enteth 2 goth in With hem. after takeſt dure and bleſſeth it. And With his ſoly  
honours boketh it and ſeneth it to hem. I[ſt] thus he doth e[mi]ſa[]y With us goosſly. 3ſor he wolde be beden of us to Mabell With us and den  
hen With ſeuente deſiues denouſe paſpers and ſoly meditatons.

” And theſt ſee

Gods

God

God

And therefore as he taught us, it by himself end to pray and not to sin. But if we take in mind the works of pitee and hospitalité and holiness, sufficiently not to seven or ten times the works and the birds of god but then be sufficient in these. As we may have of more pious ones then enforced in the奥melie of Saint Végonie, up on the gospel. At the last one or two of these will please you visit us also and comfort us. We will not long with these disciples but as some as he had been broken and zeuen him the birds. He vanishes away too soon.

Wherefore we have decided for these on the first day of his rest
than the first two or three days we have thus concluded
for as it is said by the presence of our Lord as it is said
to the apostles and others the disciples their pious goods but as
absent and to the rest the first side press. And then again we
find of him that so fully our Lord is present and has appeared to
 Petus. And then with solemnly our Lord Jesus Christ himself
and the zees closed: stood in the midst of them and there pieces to
 show. And then they fall with him to the earth and then Christ himself
into the Father with us and then he to the Father up with them
and be of good comfort for all the holy foyles ben for their zees.
And so standeth among the disciples especially him of them
and so far away from him got the first and his fides and presence
him writes to the宗fester himself holy strictures and so to the
as he so fastly his resumption: he asks if they see them as he sees
as to ben eten and so etest him howely by force him a part of a cos
fed fish and of an honeycomb to please him way better present
and visen and after he dwelleth on him and zaf him the holy
woof. And so if we take in mind howely he sees alle this firsts him
bes the full of fide and full goostly living for thy than we have
the firsts ones of our Lord the which we have by force

Apostolica tempora

Alle xbiij
fossiij xx
Capij" Conij

and then he said, alsp
helpeth most in temp
in his own depth he se
itation of his Saviour
here the goodness of
: but alsp in his po
ely and meekly he
with his肢k
kenes in his body
and zedynge us
also howe we may
in him ke maie hyn
es the whiche were
some not proud ma
constant but with
the wighte the wight
nesse in the thine
may see they wight
Nordens amonge fe
bysome hath it no sin
ome as the justeres
on as he dite hisfes
We may confute
press of the gospel
distilles in maner
des he feyneth hy
entere the hef
evenently beken and
ely he enteth in go
it and with his hof
as he soth every day
belles Vehit vs and eu
rd holy meditations.

17 and 18

Inno & oina

Heu, an seest fil, load god houß glädly theye zeuen hym þe
a sfeke. Holb twelvely theye min stree and sevende hym. Holb
mevily theye stoten aboute hym, zut hewe with als o dyfokke we
owe lady his bleſſed modew. Was these aspeut in þ tyné, ſpeo to
hie Wee thee sstuples gadde. Holb she taketh hede to alle thym
ges the one of hiv obbere ſone. With onſpe kable ioye styn
ge by hym homely a dounge hym glädly. And onue lorde ta
lets blethely hiv ſeunpe. and Wórshipeth hiv thew Witth to
ſpeo thee sstuples, zut zit more ouer forzete we noſſit hew
mydoudeleyne the dyſoued sstupleſe. Aus of the apofteles: a
poſſelle. Holb ſſpe after hiv olde maner stteut at the ſeet
of hiv maſter. And besſly ſereth his Wodes. And mal of
the may glädly and with good Wille, minuſteth. A load
hui houß Woeſtby is of litle houſ. and houſ lilyng e gious
it is to welle thew ynne. Sothely as he so hath euery deuacion
and goothly taste: he may oſe and ſele if his hewe is nowd a
greete paſſ. zut oue lorde. The ſtock but litle whilde there w
hem. Afor it was myſt the euen. And neutſeles we may
suppoſe þ they with al the maſtunce þ theye colde. Heele
hym thew ab longe as they impſhte. and minely magdak.
Loth to depte ſvo hym. and paumenture With a veulent bol
kenesse the heele hym by the clothes. ſpeo oure lorde was
clothed with altheo Wliſteſt clothes of his glüſe, and
cotheſely zit it ſo were of maudeleyne to heele hym: it is
no doute the ſide not þ p[er]ſumptuonely. But twelvely and
mekely in aſmothſe as he was so trevelye dounyng hym
and so trevelye byloued of hym, and thew ſpeo of sstuplesſe
ſſuſed not oure lede, afor it is hiv welle to ben houſe
z deuiven by ſeruent deſuе as it is ſſeued in the ſeſu
de toko sstuples the nexte chapitre byſoze. Aſt the laste
oure lorde dounge veuence to his modew. and takyng aagyn
Warte veuence of hiv. Woeſſynge hem alle paffede a way
ſvo hem. And they falſyngc don lypſonghte hym of his ſone

ageyn comynge, ffo: they s Welleden eue in his absence him
gry and thristy of his owne londe of whom they were sion
te dy fere to hane so gветe copie, and thes fere, no wondr
thoughe they ofte sithes with sithynges, and fewente de
sives elepede hym ageyn. In alle thise forseide appeari
nes of oure londe the which the obfite were sone on ye
selfe say of his resuettion, is gветe matee of goostly ioye
and solempne paske who so mibelys tasteth hem, but
the more hame is, thev ben many that seven hem
bostly eue, but seve tasten hem with goostly fauour, and
the cause is, fœr they hane not theve compasston in his
passion, and thes fœr they fœle not goostly ioye in his re
suettion, ffo: sothely þe pleyne of who so colde hane in
varse compasston of the peynes of oure londe suffred
foe man, he fhulde hane a ioyeful paske in al the feri
de ptesse of his resuettion, and if fhulde falde every
sontay to hym, þe ferday and the saturday wolde dis
pose hym in hool mynde to withdrawen hym sooo woldely
and fleshly lilynges, and veyne and enroure thynges
hane tive compasston of the passton of oure londe
as the apostil Christneseth paynge, that if the be se
lables and penides of the passtons, we fhulde be penides
of the consolations and confortes. In Semt Bernard
in a sevemone of this feste of paske accordynge to the
puepos feith in this sentence, allr twisten men of den
twelve members of twist, ifhulde folwe hym if his londe
in thise thwe dayes if is to say, the ferday in the which
he ouffede penante, and henge on the twos in to the
tyme he was taken son with otheve meumes frances
also the Saturday in the which his body vestere and
lay in the sepulcres, and the thridde day if was the
sontay euhian he voos soo deth to lyf, (eight so alle
twisten men ifhulde folwe hym freft on the ferday if

As iuemocu pasfom

In semt Bernard
apostles zvernatb.
210 de 37 diech spital
abs EN

is underwritten al the tyme of one bodily lybvinge in this Wozde
hengynge on the two by penante doynge, and moste pynge hym
selfe to alle lutes and lybnges of the plessh and the Wozde
and on the octinde day þ is to say Wlham thison sde:*
hev bod yes vesten in the graues. So þ on the thiside day
of vesuvectioun þ syl den the day of yome: they mych
to vise in body and soule to lyf eue lastynge: But now the
more pittce is the moste pitt of hem þ sever vintewbey
the name of twisen men practisen and usen the seewes
day þ was nede made of ouue lorde þit but of the fren
de: qu the Wlchit at this holy tyme they turnen a geyn
to alle the lutes of the plessh and syynes þ they vede
bysore deme: the Wlchit is as the fridey. And so they gon
How wail fully voo the wosde or they be taken down of god
and of hiss angeles noght folwyinge this myche in this
day: Meytheo in this day þ is paste day: þ is asmothe
to say as passynge feth. ffor asmothe as ouue lorde
pastede forth y do delty to lyf With ouue turnynge a
geyn. ffor he syl nede more depe. they passen noght
feth but turnen ageyn to goostly delty. And so make
hem the seewes dryly falsely as it is made in the Wlchit
the twene a geyne to hev vites and syynes þ they vede bysore
and hev fore is al hee loye in this holy tyme of paste plesshy and
bodily and noght goostly as it sylke de with trewe mwaute loye
of twistes vesuvectioun: þ is forth fast en simple and ernest of ouue
vesuvectioun to come as hev the sylf avise in body and soule to lyf
eue lastynge, and this moche be made for this tyme touchynge
this is holy paste day. (Chol ouue lorde this appevede the Guy
say after to his sylples. Thomas present al of xx.
han the vny. Day of his vesuvectioun was come: ouue
lorde this appevede eft to his sylples in the seewe place
and the zates closed. Wofve Thomas was than pient With
hem: þ was not so the sylpe day bysore made. and after that

["ge in this Warkes, moste fymge hym and the Workes of the Warkes, and the Warkes of the Warkes, and the

contemplation, And than at the last he had him gone in to宣ance to the momit Christ as it is said, for there he said he would leave more with him. And than zeddynge him his besyngye, he passed a way for him. And how once he was come to the other side of the world, there were no more there, and so forth. And to宣ance as once he was come, there he appeared, and to him and safe, there 16 zeuen to me at the power of him, and I am sure, and in case, Gooth now, and tetheth all manere people, and theelect of him in the name of the father and Sone, and holy Mass, and tethynge him to kepe alle the thynges that he have beene zore, and beles of good conforte, for so am I with you, alle sayes vu to the worldes ende, and they honoured hym as his comynge, and standen after him, fill of yore, and so forth. And so forth take the good herte to the forzende wordes for the ben fill comfortable and beaute, and after he was well with him, so he is lond of alle thynges. After he zeueth him autorite, and a mainement to prezen, The thirde he zeueth him the Sone of Baptizing, and at the last the stonige holde and conforte, if they myght have than he seith, if he shall euery be with him, so we hit love and conforte he zeueth him, and how many goete tokenes of the write he sheweth to him. And in zeddynge him his bleesing, he passed a way for him.

How once he was come to the other side, the thyngye zit the Distiples in宣ance, and in a tyme seuen of him wenten for to passen in the see of Tyberiadis, as the gospel telleth in preesse the Wridke, I passed ouer, as it is if we take safe to alle the thynges, if we were there spoken and done, We may fynde moche goosthy, and comfort in him, and namely in the solempne feste, and there made there to him. In the which he homeeth etynge with him, and as his maner alway was meky, so he was myght goosthy. Wher of he zeue vs, and so goosthy as he for his myd almen.

After the first foretaste complete our Lord Jesus asked of Peter whether he loved him more than others, and asked him the third time whether he loved him at every time he comended to him his people, if he should be after himself and bad him suffer his sheep. Whiser in the may see the appearance of himself and especially his chariters, and the love he has for our Lord and Saviour. And after he asked by force to petre, the least if he should suffer for his love. And petre suffrage to be also of John if suffered him with what man he should suffer. Was an unfeared truth of our Lord Jesus as well so til I come. As Christ Jesus not if he suffer me as well by the passion suffering but him in his full scope and contemplation he endures his lyf in peace. Whereof others sufferings is monotonous by his Saviour if he suffer not have decayed. And sit hard not that ben a love zifte without it is better to be badly des and unwelte end With Christ as if apostol. After this our Lord Jesus passed away so he and then to a geyn as he was Wonde to the holy fadres in paradise. And the sufferings With his greatest love turned a geyn on to Jeerin. Also our Lord suffered a notheryme to mo than 5. sufferings. And between gavest to give as the apostol poule. Witnesseth, but Where or whatyme or how. It is not Written, unless We may suppose it was as he was Wonde With greatest charité unless a goodness on his side. And With greatest love and confidence on her side. And so have We most touched of Christ. Apperynges of our Lord Jesus after his Resurrection. With our love, that followed after in his Astenston. Of all these appevings of once led in him brought it so be if our Lord Jesus appeared in general. In some manes after his Resurrection fourtene sufferings as it is said. Whereinethof the gospel specifies not but only of ten. If so have appeared to his modev. It is not Written in any place but We may refound him to our knowledge twice. As it is said by force Also of these thine appearynges if it is so to fly to Joseph to prayes

In the end of petro

After the pete a potne.

After himugent/ poule, pina ad cment

After it

and to mo than V. Gweithen as it is specifi by fore Wher we
they be Writen. But not in the goſſel. Also We may
suppofe Wel of many mo. for it is likely þ the moſte beſigne
loxe ofſte ſiths viſtede goſte his diſtuples and alſo his moſev
and marrer maſſelleme his preſaile dyſloues. Conſortynge and
glad ynge ſhem opemally þ Weven in his paſſion moſt wudefuſ
and ſoþ, And ſemeth þ ſemt Aſſtyne ſelte Wher he verth
thins of oner loxe busly affaynge after his ſeſuigation. alſe
thinge ben not Writen. for his conſation Was With ſem of
the ſiths. And paſuenture alſo the hoſy ſaſes namely Aſſa
Hain and Pauand to Whom Weas made of god the ſpecaſl bykeſte
of the Jucarnacou of goddes ſone: comen ofſte ſiths With hym to
ſee þ most excellente vorige her doughtee and goddes moſev.
the Wſitch for ſem and ſee alſo oſſere ſonſe þ greece āſte, and that
haw her ſaueoue and almanhyna. A load god holý liuengely
they gluſelde hiv. How velently they endyntede to hiv. and With
alle the denoacou þ they coude theſe bleſſes hiv. though it ſo Weve
þ they were not ſene to hiv. Also in al this We may conſtive
theſe greece beſigne the ſie chavite. and the pſimide miſkeness of
oner load Jſin as the be Wonde of the Wſitch of ſe ſithes We haue
made impuſe. and the Wſithe chedben in alſe his deſes. and ſpeaſly
here in þ he Wolde after his ſeſuigation & glouonſe victorie: not
ſtye auon to his blisse: but in a maſe of a pilgerimage xl ſay
es alſide here in erteſe to conferne and ſtengthe his diſtuples and
vs in ſem, and þ noughtſt by his aingel as he myſtke haue
lightly ſone: but compellſinge hym his ſie chavite. he Wolde
only to þ in his oſſue pſone. and kingly be conſiſant With ſem
aſpereige to ſem xL ſayes as it is ſaide. and ſpelynge of the
ſyngedome of god. And al this he deſe not only for ſem:
but alſo for 16. and zit We cause not ſeen it. he hath loued
vs and zit he loueth vs for ſeventhly. and We loue not hym
ageyne wacn. and þ is a greea repuable viſkyndenesſ in vs. for:
at þ greece ſire of loue We pſulde not onely be made ſnote: but

["Ips 6", "By respon We sulke fully livenne. But nows ledynge this go lide to fire as before a stenston. Of the astenston of oure God the chynge the wonderful astenston of oure Sunne criste. And so this p[rope] that he wist or vedest this. If y[ou] Wilt fele the owletnesse there of. If you p[rope] be wakly and quyk in this soule. So fee for this p[rope] if ende here by fore as it is benen this y[ou] ma dest the by deuante p[rope] imagination as present to his Words and dedes. Now p[rope] so muche more with al this myght f[or] this odlempante passeth alle othere. As 1 shal cleelys f[or]ke the with p[rope]nefteth in p[rope]. And namely this con thisnyge this ke stue and heve thisn entencion and quichen this affection p[rope] this lorde now is paspu ge a way so this as by his boilyl presence the tyme of his p[rope] gynnage here in thisse With this f[or] fully complexe and ended thisse sofe his Words and his dedes now ben the more entently and be fily to ben conſuod. f[or] sothely euyl twene aſten soule thiske the p[rope]. H[is] lorde. p[rope] his god in his alway p[rope]nyge most wakely and beſily take entente to. And this thinges p[rope] ben by hym apokry and one. Most miwakely ſette in mynde. And most deuante p[rope] meckely vevocemende p[rope] to hym. And vtruly With this drawe al his mynde in this tyme f[or] alle othere thynges. And ſette it h[oly] upon his p[rope]. If ſe to gon than to the p[rope]ſe of the aſtenſon of oure lorde J[esu]c We ſhall haue in mynde p[rope] on the ſoure lythe the day ſo his keſu rection oure lorde J[esu] knowe lyinge p[rope] his tyme was come ſee to p[rope] ſo this lorde to the p[rope] takynge out of p[rope] diſtresse the h[oly] fadres. And alle othere bleſſede ſoules. And bleſſinge Enoth and H[elie] p[rope] there abyden stille zit lydynge. He cam to his diſtyle p[rope] the wifch[er] where p[rope] tyme to gete in mount E[pon]. And in his place where he make p[rope] worthyn caper the myght by ſee his passton. there beynge than with him his bleſſed mother and oſhewe diſtyleſtes. And so apperynge to him. He Wolde eke With him or he pasſed ſto him in a ſpecial toſene and a me morale of loue and love to him. Wherefore alle eten to sive With grete love and in myp[rope] in this laste ſeste of oure", "Ira\"myn.", "Im xbi luó xum\nnac p[ro]", "commerçier", "10", "10", "10", "10", "10", "10", "10", {"bbox": [2

Loard J[oh]ne than p[er]ide he to hem. Tyne is come now þe enne
ageyn to hym þe seide me. Sut þe shal deuell e alwyne in the
creeu til ze be nowe clothed goosly chung h drie þ shal co
me s[on] a b[ou]le. f[or] s[oth]ely worth ymne seide sayes h[is] aftre
ze shal be filled worth the h[oly] goosþ as þ byh[os]hte am af-
ter ze shal go and p[rae]ch[ee] my gospel thuyngþ al the w[or]l-
de b[ap]t[ayn]ge hem þ w[ole] dylenen in me. And ze shal be my
witn[es]se[es] in to vik[est] enne of the erche. A[l]l]so he vep[en]ted
oz upbreyted hem nowe u[pec]ally. Whan he bad hem p[he] of
her insb[il]led byng in þ they twoþed not to hym þ seye hym
haue uprisen. and þ weve the anng[e]es. as though he sei-
de to hem in this maide sentence to make hem in vondr[on]de
moch[e] moe ze shulde haue twol[es] and bylued to the ain
g[e]es oz ze seye me. than the p[e]ple shal twoþe to z[ol]le
ve p[er]ch[uyng] the whiþe s[hy]ul not se[n] me. A[l]so he cepuð
thani and upbreyed h[er] misb[ou]le. f[or] they shulde kno
we frest h[er] owne deuallde and the[r] by den the moe[se] in the
o[th]e]b[ryn]ge hem nowe in his deptyn[ge]. h[ow] mothe it p[le]de s[hy]m
mekeneſſe. and theſefore he expe[n]ially vcomenþeth it at the laſt to
hem. A[th]an they aſſed s[hy]m of the th[ry]nges þ weve to come
aſteu. S[ut] h[is] w[ol]de not tellen hem. f[or] it was not s[hy]de filſt
to hem to kuiu]de the p[ne]tes of god the whiþe the p[ad]er h[ad]
rescued and seide in his owne p[ol]ver to puſſilke whan s[hy]m h[
em]. A[th]us standen they to g[ra]ve et[ry]nge and p[er]ch[uy]nge with
greete ioye to hem of the bleſſed ap[ſence] of h[is] d[u]de. S[ut] a[n]e
theſes with g[ra]ete d[re]de and turſuſance of his a[nd]ay p[as]ſyng
and no ſb[on]der ſoe they leuede s[hy]m so tenderly þ they myſſhte
not with h[is] ſeru[ce] b[are] the wo[d]es of h[is] deuall deptyn[ge] s[ow] hem
and namely duire l[ady] h[is] bleſſed mo[d]er þ l[ou]de h[ym] p[as]ſynga
all[] oſthe[n]. We may w[el] suppoſe þ the touchede and ſeruede ſo[u]nally
with the oſſetn[es]se of mo[d]er l[ou]de as þe sat next s[hy]m at that
mete l[ey]de w[on] h[is] heued oſſeethly and vestede upon h[is] bleſſede
b[os]ſt as ſeint John d[ue] byſd[re] in þ forſtede moſt w[or]thy p[as]ſev

And so w[rit]h
m[air]ne pr[ay]
p[ad]er 7 pr[ay]
g[e] s[he] p[ri]
w[oyng]t 7 pr[ay]
s[pe]ſuful þ
sh[au]l twelv[es]
the w[ith] m[air]
w[or]be sou
h[is]den at t
þ þ[os] diffu
on m[air]
S[el]yne an
th[is] twelv[es]
ag[er] p[ad]e
at the l[ai]t
the[n]es þe
s[on] s[hy]
t] w[it]h
a[th]ryn]ge
aſt]e a m[air]
lo s[he] h[ar]
he and cuf
ch[ip]pe d
A[th]e
de]yne an
caſſed h[is]
t[ies] b[em]
all[] þ ben
s[ow] the
h[os]den and
ues þo
holde t[he]
w[is]h[uch]e am
thos[en] f[or]

Apsis

Asta Lym

and so with other texts or韵inge of the same With hym in this
maner praynge. Any where some if it will alway go to thy
fader I pray the like me With the same wherefore we constand
ge thy selfe. I pray the same moder take not heuply my
goyng so theffor I go to the fader for thy beste and it is
sopeful so it welle st it selfe a while to conferen hem that
falk twelvely hyleue in me and after I falk come and taken
the With me in to endelafynge blisse And that fhe fale. my
other some thy will be done. for not onely I am wedy to
abyden at thy wille but also to cuffe deth for the foules
so ouffoest deth fore. But eue if thy selfe the haue mynde
on me and than oure lorde conformed more ouer thy selfe

And twelvely for your

Seleyne and other faynige thys to hem. as not your fter
tes twelfes and three deth ze not. for I falk not lene soffedate
as faderles. for I falk go and come and eue with your selfe,
and at the laste he bad hem so on to the moint of Olhuet. ffor so
theimes he wold fte vp. and so prisse he at thyme alway
so hem. And anon vighte his moder and alle otheres with on
to taynge. zeden on to the forfende moint that is four
akoute a myk. and there eft some oure lorde appeared to hem.
loo howe haue Ie on this day tko apperynges. Than clippede
he and cussede his moder taynge his lene. And fhe ageyn and
clippede and cussede hym ful tenderly and the disliples to my
Seleyne and alle other fallynge don to grounde and wepynge
cusseden his foot. And he taynge hem vp. cussede alle his apos
telles Bernely. And soff take fridee and wraethy of hem and of
alle þen noth oure fere. And thef With byholde the foly fa
foes there keynge undiscresse howe and venently they by
hokken and modrately klessen hir by wofom theye ståue wcey
ues so goete a hem fice of his fubiacon. And also howe they by
hokken the worthy champyons and leedes of goddes hof the
Wisthe amonge aft other people oure lorde. specially that
thosen for to confuue al the woldre. At the laste Wychan

Apostles' Epist.

Ezek. vii, 15-18.

Isa. xiii, 1-3.

Isa. xlvii, 18-20.

Isa. xlviii, 1-10.

Alle the minsteries were complete and fulfilled; OUIRE LORD.
THEE. BYGAN TO BE FIST UP FVO HEM AND TO FUE UP BY HIS OFF.
WE DUE. AND THAN OUIE LADY AND ALLE OTHIER FELLEN SOON TO
THE EARTH. WORSHIP YNGE HYM. AND OUIE LADY SEID. MY BLES.
SED SONE JESU THEE ON ME. AND THEE WITH THEE MYGHTIE NOT
HOLDEN HIR SVO WEPYNG. BY CAUSE OF HIS GOYNGE. NEITHE.
LES THEE WENAB FUL IOYEFUL P. THEE FAUIGH. HIR SONE SO GLORIOLY.
STYNGE UP TO HEUEN. ELSDO THE DISPLES THIS SEEYNGE. STY.
ZEN. LORD. THEE HANE FORSAKEN ALLE WORLDS GOOES FORE THE
HANE MYNDE ON US. AND SO HE HENYNGE HIS HAUDES LIFTE UP
AND BLESSE HEM WITH A BRIGHT IOYEFUL FACE CORONED VO.
THSLY AS A KYNG. AND GLORIOLY ARAYED STYNGE UP TO THE
UENE SAINE. BETH STEDFAST AND WORTHETH MIANFULLY. FSEE J.
SHAL BE EDE WITH 30L. AND SO OUIRE LORD. JESU AL GLORIOLY.
CHYSTE AND VEDY SHYNYNGE AND IOYEFUL. LES YNGE WITH HYM
P. NOBLE MINITITUDE. AND GOYNGE TO FSEE. AND SHELVYNGE THE
VAP TO HEM IN SE A FULFILLED THSAME P. THE PSCHETES HADSEN PAYE
LONGE BY FSEE OF HIS ASTENSLOU. AND THEY ALSO WITH UN FADEABLE VOE
FOR SLYNGE HYM SONGEN MERELY THE PSALMES AND YMPNES OF HIS
LOD'YNGE AS PTEYNTED TO P. BLYEFUL TYME OF SEV DELIBRALL FVO AFT.
SOWE. AND ENTRE IN TO AFT GLISSE WITH OITEN END. AND IN THAT
TYME THE ARCHAINGEL MICHAEL. PROUOST OF PADYS GOYNGE BY FSEE
TOLDE THE BLESSED CUMTE OF HEUEN P. OUIRE LORD. JESUS WEN compyng
AND UP STYNGE. END ANON ALLE THE BLESSE SPIRITES AFTER HES
ORDVES ZEDEN A GEYN HES LORD. NONE LEFT BE HYNDE. AND METYNGE
WITH HYM AND WORSHIP YNGE HYM WITH AL THE VEDLENCE Y THESY
COUDE. HADDEN HYM WITH YMPNES Z SONGES OF IOYE P. MAY NOT
BE SPOKEN NOZ THOUGHT. AND SO METYNGE TO GIDE THE HOLY FIDUES
AND THE BLESSE SPIRITES AND SINGNIGE. ALL MYA. AND MOSE IOYE
FUL SONGES WITH VEDLENCE BY FSEE HYM MASEN A GIVE PLEMENITE. AND
A WORSHIP EFUL FESTE. ZE LORD. WO SO MYPGHTIE TELLE WO hat feste P. WEN
AND WSHAT IOYE THESY HADDEN WSHAN THESY METTE TO GIDE. JESUS
WHAM THESY HADDE DONE OUIE VEDLENCE TO OUIE LORD AND FULFILLED

Thee

her mercy songes, þe spresned to hiss glorious aspersion, they tw
ned hem to othe, bothe the blessed eaprites and the holy fadres
treioespinge and syngynge. (And first the holy eaprites in his
maine payinge) the paces of people beþ Welcome, and iopetil
we ben of oure companye. Alleluya, ze are nowe weve graue
and Wondrefulliy lift up Christ our God. Akka, other fée
maketh inthe and syngeth now to hym, so to gloriouely steth
up above heuen and heene. Akka, alka. Helnd the holy fadres
iopetily answere. (Do you now paces of goddes people. Akka.)
Our kepeis and helpeus akka. Ioye and paces be euenre akka.
Syngeth ze and maketh inthe also to oure god lorde lyng, and
pauecour akka, akka. (And fecher inore alle to gide)
ongen and stiden. (Now we goe nighly in to the hous of oure
dorée akka, and þe worshipeffet of god sial veceyue vs
alto greve alleluya. In ymnes and fonges of iuthe 2 Ioye
alle they fongen and soleyneely ioyeden, as the apphete Damd
feth, God fioeth up in to haine in most wonderfil Ioye of a
postele, þe Ieye hym that tyme. And in Ioyce of trumpe that is
in Ioyce of aungeles, þe iaperte thau and spak to the apostele.
Hothely oure lorde, Iseye up than openly, to the confeete
of his moder and the apostele, as longe as hee bodily fighte
Wolde suffite to see him, and after a brighte cloude to take him
fro his eyen, and an ation in a moment, þe is in an vupcerau
ble fhoet tyme. He was with alle his aungeles, and the for
fide holy fadres in the hieſt heuene. (At lorde What Ioye
was þe thame to see, þe blessed lorde to gloriously upſtynge,
Hothely, 2 twelle, who to myghte hane seen þe as the apostele
siden, and thee with heere þe ioye ful fonge of aungeles, 2 holy
foules, with hym upſtynge, for þe paffynge Ioye. His woule
thulle hane den depted, fio the lode, and gon up to heuene al
fo with hem. And no wonder, wherfore oure lorde EUolwynge,
the inſtitute of mankynde in bodily lyf here. Wolde fheuue som
of hiss blisse to his moder and othe, as diu plees in aſpnoche as

Aca ben

Principes apfaz as

Principes ppf. dei e

In domini domini

Asprendit deus in mi

Cathën

Aelینflo dún

Ipsos

they myghte were, was in þ' blifful fighte of hym exprestlynge, and
hisse fio hem þ' they myghte not beow so in fleshly lyuynge, and
theire fxe also he fente to hem to beo aungeles in mannes liines that
they þyulde not ouer myght be treauayld with þ' standyng,
and lobyng up after hym to heuene, ffor they were so cauiffed
by þ' bliffed fighte of hym that they hadden forfeten hem self
and also he fente the aungeles to con feten hem in that they
heden the aungeles certines accordynge with hem of the aften
fion of oure lade, and with the aungeles hadden beden hem þ'
they þyulde no denger lade after þ' bodily apfence in þ' fome that
they fall hym than stien up: on to the tyme if they þyulde come
in þ' self fome bodily to deme alle quile and doore, but if they
þyulde turne ageyn on to the tree, and there althe the foly goot
as he hadden fente hem by fxe. And theynne oure lade mekyd pray
vde the aungeles to recomanide him to hiv blifful fone, and they
lonely enelyuynge to hiv: gusly token hiv lodeynge, and also
the apostels and mindeke recomanide hem in the self mande
and after the aungeles þassynge fio hem: the turne ageyn in
to the tree as they were beden to monit Syon, fthey an abidyn
ge the foly goot of oure lade. I fhe would go we up by se-
uomiz contemplacion to oure lade the þu biholynyge in ymagna
con of fenuely thynges by lienesse of certely thynges how he
With al þ' forfede worthy and blifful companye, a multitude of
bodily soules openþuge heuene zates þ' above by fxe that tyme
apfied to manþynde as a worthy continuowoye fully entiende
and gladly kulynyge by fxe the fader fante. After þ' thonke the
þ' haft zellen me the victorie of all the oure enemys and adu
faries, and loo fader heve þ' fente to the oure faires that were
holden in thyn dome, and for afozicht as þ' hane behynghe to
mye boethven and divifles þ' feste in the wolde to fende
to hem the foly goot: I pray the fader pulfille my byfente
+ recomanide hem also to the + than the fader talkinge hy
bp. made hym fite on his right hande and fende my bliffed.

sone aſſo pover and come 7 haue zeue to the -and theſore of
ſ y p'asleft: ſiſoſe and do as the lyketh/Aſſee p alle the ſoly
pardeſ and the bleſſede ſpiviteſ the Whiche hadd in Werte p yng
of the ſoly teinte ſalle dou loubely with ſal veruence vistnyge up
by gome ageyn to p ynge ſer ſonges of wche and uſpockable
loye by ſoee the thſone of god. ſſor ſutſen 9090 and the chil
deen of J Israel ſongen in Thonkyuge and Lonyuge of god eſſan
they were paffed the vede see and ſher enemps tſer in doobined
And alſo the ſelf tyme 1010 and 1020 with other w
men ſolkyuge ſi in tympanes and oſſer melodrie 1030
ſen to goſdes Lonyuge, Also 1040 and with his people ledyenge
the arch of god in to 1050 and 1060 and 1070 by ſo
the arch for loye in thonkyuge ſonges an ſother ſuſe in
ſtraſſe: they honouſede and ſer ſhipped god. And alſo ſeemt
John pith in the apoſtupſe p he ſhouſe a doyce in ſeuer of au
hundred and ſoue and fourty thouſande hcapſo p yppinge and ſyn
cyuge a neſbe ſonge by ſoee the thſone and the ſee of the day
be 1070 apofe more we noſbe veronably tworde p noſe in this ioyeſul
tyme 1080 with his company were paffed alle adſtances and
ſhouſely al ſoſe out come and ſe p was tokened by the arch 1090
ſaſe so eſhonely come in to the citoe of ſhewenly 1100, alſo bleſſed
ſelbshyſpe of apivites and ſoules withou ſonie ſongen and auſa
ren loye 2 neſche p no tunga may telle uſe ſerce thenke Soſely
noſb in that bleſſed citoe of ſhewenly 1110 ſongen and ſeude
p ſouern ſonge of loye and after the apſhpe of Thobieſt alle
the ſuſes theſe of 1120 ſongen affeſhys. p is apſoſe to ſay as
the Lonyuge of uſe lortd 1130 and 1140 ſo the begynnyuge of the
Worke was theſe so ſolennie and loye ſuſt a ſeſe ne neſte pav
autter ſpul de. but at theſe tafte after the ſay of some W hanne
alle the chosen ſoules ſhulde and ſent theſe with her bodies g lo
terſed and theſe ſoee al p aſde at the bigynnyuge of this theſa
pitive this ſolenniſte alle thynges couſſed: paffeth alle oſe
y drake ſeele of eſh of ſem and ſee wheretho it be ſoth that p ſaw

Aen. I. Lyx

AEN. I. INCARNATI
N. O. EXCELLENT.
FESTA. ASTENSOMA.
S. ALIA FESTA.
NATITAS.

AEN. II. APOSTAS.

AEN. III. APOSTATE.

AEN. IV. DIED.

AEN. V. EXCELLENT.

AEN. VI. ASTENSIS

AEN. VII. ASTENSIS

AEN. VIII. FIRST.
THE INCARNATION OF OUR LORD JESUS IS A SOLEMPINE & WORTHY FESTE. FOR IF WAS THE BIGLYMPING OF ALL OUR GOOD AND OUR SALUTAON, IF NOT IF WAS THE LORD OF OURS IN HIS MIDDLE BOMBE. AS SUCH THE RITUALITY OF HYM IS A SOLEMPINE AND HIGH FESTE AND WORTHILLY MISTHE TO BE MADE THESE IN. BUT IF IS ALSO AS ON OUR FIDE. FOR ON OUR FIDE WE OWE TO STAKE COMPASSION OF HYM IF WAS SO LOONE IN SO GIVE POUTE HARTNESS OF WEDER AND OTHER ACHIEVEMENT. ALSO AS TO US HIS PASSION IS A GIVE FESTE THOUGH THE WHISKEY WE BON BROUGHT OUT OF THE DEEUES THOUGHLY MEAN AND ALL THE EURE HYMNES BEU FEZEUEN AND DONE A WAP. AND AS FEMT. GIVE ME, FERTH HAS ADDED NOT ABLYES AS TO BE LOONE: BUT IT HAD ALSO APPEED US TO BE BOWED. THE EUNITHLES FEE THE GIVE TONNENTES OF HYM AND THAT HARTEST AND MOST DESPISTOUS DEATH IF HE OUGHTED FEE OUR VEDEMPAON AND BYINGE: THEE WAS IT SO MATER OF TORE BUT EARTH OF FIDE. FOR THE TO HYM IN HIS PEYNEFUL DUFFING, AND TO US FOR OUR SPITEFUL DESENYPING. AFTERTHIEVIMORE ZIT THE RESURRECTION OF OUR LORD JESUS AS A GLORIOUS SOLEMPINE AND IOPEFUL FESTE. BUTKE FEE HYM AND FOR US. FOR THEM WAS HIS BODY GLIFIED. AND ALL THE PEPIC' A'DOUBT PASSED AND BE UNTIFIED. AND HÄNE IN EXIST AND ENPIEDE WITH OUNTE CONTE. ALSO OF OUR FIDE UP VISHING IN BODY AND POUTE AND THOUGH OF THIS WORTHY FESTI, AND IOPEFUL DAY PREARLY SPUGETH HOLY THYSE BY THE WORDS OF THE APSTHE. AND THIS IS THE DAY THAT ONCE LORE MARD. BE WE MERRY THERE IN AND GLAD. AND AS FEMT. ASTEPT. FERTH IN A MONONE THIS DAY IS HOLY FEST OF ALL E OUNCE. BUT IT MAY BE UNDEFTON OF ALL OTHERS BY FEE THAT DAY. FOR THIS DAY OF THE ASTENSION BY VENUS IS GREATER AND HOLIER AND F FONDLY BY THE FESTE OF US IS TO FLY OUR LORE HYM FEST THE BLESSE FPIRITES OF HENEME AND MAUKYNDE IN ECRHE. FFOZ AS TO THE FIVSTE THOUGH OUR LORE HADDE THAI GLOUONIT? IN BODY AND POUTE APPEISEN FRO ZEIT TO EUE LAFTYNGE LYP: NEITHESLIF HE WAS BODILY ZIT AS A PILGRYME IN ECRHE FEE HIS OUNBE LYNTE HERITAGE AND EABUS. ALSO AS TO THE FEMUNE. ZIT POUT NOT THE AUNGE'S FEE RELATION ENCESTED BY THE SEPLYNE TAKYNGE OF MAUKYNDE.

With sem in blye

AEN. VIII. ASTEPT.

With hem in
and spoken
faldres and
the were co
she take good
she side for
to be hende be
made in hem
heden. And
with this day
she holde
the ckeste is
solempne. ff
is the hol
this astens
lore JESUS.
on the fa
pilgrinyng
rates in the
bysom thys
day. Byga
if in so
and apph
in to that
boude. ff
passeth ou
do of so
of alle se
for asnoch
bod and m
wen. ff
fust ouc
also for hu

ta
Ips v.

Aelstenflo dün

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With him in blisse And as aimes the thridde, zit was closed
and stoken the zate of heuenly parise. And zit were not the holy
fastres and soules presented to the father of heuene the Whiche alle
thze were complete and fulfilled in this holy astenflou. And zif
We take good houze We may see y al that god Wrought he and diu-
he site for to come to this ende. and with oure this: alle his hou-
kes hadde gen as impsite. ffor loo heuen and ertehe and al y is
made in him 16 made for man. and man fo: to haue the blisse of
heuven. And thze to myghte no man come aftre hadde dyued m
to this day Wore he neide so good and vigheswse. And so we may
oe houz Worthy this holy day is. Zit more oil the feste of pen-
the coste is lye and houz. and Worthy houz chtirche maketh it so
lempne. ffor thyn Wab zeuen thev to that lye Worthyeste zif ze-
ſ is the houz goost. zut thys to us diu moſſt to hyn zut
this astenflon day 16 apprely the moſte solempne feste of oure
loze ſhy. ffor thys day first in his manhode he bygan to siten
on the fastes vight houze in blisse and toke ful veste of al his
pilgrimage hyeſe. And this 16 apprely the fest of alle bleſſede spi-
rites in heuene. ffor this day the hasten a newe toye of her lorde
hſom they onſke nede hyſe these in his manhode. and also fee this
day. bygan first to be vestred the fallinge dou of hie felalles. and
ſ in so greete multitud and nombe of bleſſede soules of pratauthes
and affctes and alle tho houz soules that this day first entreden
in to that blessed ciree of heuenely jeruher lynde heritage a
boude. Wешerſee puthen we maſen solempne feste of oo ſent y is
passe out of this Wold to heuen. moche more we owe to
do of so many thousand and zit paffisge of hyn y is ſent
of alle ſemtea. Also this 16 specially the feste of oure undy-
for astrothe as this day the fangh ſir bleſſed pone ſhy weay
good and man in gildoune hy croune as a lyng stien up to the
uen. Zit also this 16 apprely oure feste. ffor this day was
first once lynde exaltat and lifted up a bone the heuenes. and
also for but wist hadde so stye d up that Worthy zifce of pe houz

al3.

Spentethoſt

Abliffende ſim yfim

Aelstenſlo ſim angsty

Aelstenſlo ſim diu

astenslo ſim nom

vulbun,
angeli
sule of
Wynge
her fal
"Of th"

as it is
e hym
touches
geyne
of the h
blessynge
his ast
hct.
for aft
to the
f 1 m
sbert
tyne
we p
thy g
habim
wol
and x
al lo
thks tr
the W
a Go
feste f
Berna
god f

In diligetis me
gaudere

goost Wher of We makten Solempnite: We myghte not haue vey
ued, as he ferte to his Distuples. It is pessitil to zolb þe I go ap to
the fader. ffor but zif I go so few zolb: the holy goost confort
shal not come to zolb. And the fere seith semt Berna in a
fermone of this feste of the astvintion Solemne in confemna-
tion of my ferende sentence. That this glorieous feste of the astvint
on of oure Lorde Jhesu. is an ende and fullfyllinge of alle other
Solempnites and festes. And a blessed conclusion of al the vigne
of oure Lorde Jhesu. after his manhode. (This may we openely
see þ this day and this feste is most he and Solempne of alle
othere. And þe soule þe Loeuth twelvely oure Lede Jhesu. the fes
day be more vaviffed to heuene. And most goosely love heau in
hevee. than in eny day of the zere. ffor this ferde oure Lorde
Jhesu to his Distuples. Zuf ze woudeuene. of thisely ze feside ben
euen glirde and loyeful þe I go to the fader. Wherfoe I lene that
as I ferde byfere þ this was uede in heuene a day so loyeful and
so Solempne as this day. And so this love and this Solempnite.
Suide vu to the day of Pentecoste. After of we move denonely
ymagyne and haue meditacon in this maner. (The astencion
of oure Lede Wag at the fexte houre. ffor byfere he ete his
Distuples at tere. Than may we thus ymagyne þo x. dyes
fio þ houre þe astended vu to the houre of the holy goost fernt.
the 1x. oedeb of Angeliodes With the hody fadres and Soulds
þe he toke ap With hym. (maken hym ten festes. And he ageyn
Wartet velbaited hem specially in som slungule comfort euily day
and so thurgh all the weve than in henen generally were of his
astention loyeful. and made so every a feste no time can
telle. neutrefles especially the firste day fio the houre of his
astention on to fexte of the neyte Day falkbrynge. Angeliodes
maken hir feste. These ferende day in the self maner. maken hir
her feste archangeliodes. The thivde day: Vertues. The fourthe
say: potestate. The fife day. Principatus. The fexte day: So
innacones. The senenthe day. thivones. The onf Say. The

Aps. 5.

Ap. Pentecost

Fer. 4" Lym.

vulynn, and the vnithse day. Seraphynn, and so this sey, ordres of
anigels contynneken the festes on to the sexte houre of the vi-
gilie of pentecost. And fowr thennes in to the ticeve of the day fol-
Wynge if is of the sMonday in pentecost, the holy fadres With
her felasbeshupe maden her feste to Jhesu blessed withouen euen
of the senpynge and comynge, don of the holy goost.

fere y oure lorde Jhesu was gon up to his blisse and the am-
geles hadd bened the sistuples to turne a geyn in to the cite
as it is seide next Gysfere. They With his blested moder Wrizhyn
ge hym and cusspynge the steppes euoutely of his feet. Wfere he last-
touched the euthe. As the gosfel of Luwe telleth. They Weitten a
geyne in to. Jer. With gatte loye. And they a biden the comynge
of the holy goost contynely. In deuout prayes lobbynge and
blessynge oure lorde. And With an the tentyse day was comen fow
his aftenacion. If was the L. day foo his resturcation. oure lorde
Jhesu iopynyge the figure of the olde testament. With the newe
fere armothie as the tyme of garete. Was in fay comen. He seide
to the fader thus. my fader haueth now in mynde the byfeste
If I made to my dittesen of the holy goost. And the fader am
swerte my dere sone I am wel prayed of. If byfeste. And now it is
tyme if it be puftles. And more ouer he faide to the holy goost.
We pray the fay go don to oure sistuples. And if I felle hem of
thy graue. Conforte hem fwidth the hem. And zeue hem
hábimance of dtues and loye. And anon the holy goost com
don With a Wouderful noyse and brennynge tingees up on an e.
and XX. sistuples gaded if tyme to gisve. And pille hem With
al loye dtues and graze. By dtrue Wher of the sistuples stunge
thef taught. Aghnes. And en flaumede zeden aftée by alle ayes of
the Wozle. And made it Obiute to hem in grete patic. This is
a Worthy feste. And this is amonge ofſeve a fubete and louely
feste. fſoer this is the feste of hym if is lome applyely as acynt
Bernarde. With the holy goost is lome. Wher ſoee he y foucht
sod ſhulde in this feste ſpenely ben enflaunce With lome. Or at

A. to Senens

Jes.

the least with a kynnynge desive of lone. -But thus Wole nought
be With plesshly or Wozelwyd lone melesd as seint. -Hevnaus seith in a
vermon of the astencion in thys maide sentence. -The everest greteley
What so he is. -I' weneth for to mele to girve that seuenly love.
thisre bittre askes of plesshly lybnyng or of albete gaaestly biwme. -On
this venyme or the eglouze ziftes of the holy goost. -With this reale
synkynge listes. -And uo Wonde. -ffor as these selfe hevnus with
these apostelees the tyme if they hature oure lones body present With hem
for the lone if they hature to his body. -though it was holy and good.
Zit for if tyme they were unable to vesteyne plesitely the holy goost.
As he seith hym selfe if ego abievo. -paecitus uon venet
and vob. -Eut zif I go fee zow. -the holy goost shall not come to zow
wythe more thanne he that is klytte With this lone to coten mukke as to
a stykynge caveyne. -is in alle maide unable to if cleomete or oveleste
lone of the holy goost. -ffor they is noon accorde or kinnyng to girve
of othfastnesse and vanite. -of lighst. -and of derknesse of the fir
vite. -and of the plessh. -of fire. -and of colde Water. -But pauntev
if that seest not the oveletnesse and confort of if goestly lybnynge
and lone. -seest to me With this oone confort of lone and libyng. -I may
nongest be. -What shal I do. -than Whyle if felle nought. -If goestly lone
Seint hevnatus anfesbeeth thus and seith to the. -If feske first put
ly alle veyne worlles confort and al plesshly lone and libyng and
abide a Whyle in deuorte prayens as these apostelees diden the comyn
ge of the holy goost. -If hev of theye kene no certeyne tyme. -and
if' phaft felle With yme short tyme if he shal come and conforten
the better than if' coudest byfor to knowlen or thenken. -and in grete
confort of hym if for albeth Wozelwyd confort for god. -the same seint
hevnatede conclueth with this wordes. -These apostelees in this abidyn
ge puten prseilant With so Wille to girve in prayen With the Wo
men and -mavie Jhsus moder. -And in the selfe maide Lene if to
prayen. -Lene to felle to aske. -and to knobke at the dace til if' fyn
de. -til if' take. -and til it be opened to the. -Ouere lond knowleth thy
fike and feble bynde. -and he is twende and Wole not suffren the

and taste of all savetnesse. And also this is y owbete memorale where
thuroghly we beu With deale en and kepte pro Wikkednesse 2 comforted
and strengthed in goodnesse. And aftten eny day in encress of vnes
and of geue in sothfastnesse. This is y fhe ziste and most noble
memorale y oweth worthily to be presented eide in our epynde and
to be bestly y kepte in tse milarde affetion of the heerte in to conyne
de epynde of hym y zeueth vs this owete memorale and pious
ziste, ffor Wflos ziste is ofte tyme seuen: His epynde is libyngely
presented in tse heerte. This is our lord Jesus of his grete myd
hath made a libyng epynde of his muailes in tvis goostly mete
the Which is most muaple of alle muayles. Zeuynge this mete
spectially to him y doeden hym. And heve we Christe vnterest
in tivo manes men doeden god. And thes after he zeueth this
mete Sufely to him, ffor sonie doeden god as seruientes doeden
hev lorde libynge and eschewynge to synes only for deed of poy
ne, and to this maner of men zuf they ben sute of dothly syne
and in geue oure lorde zeueth this ferende mete as to hee goost
onfiuance, but also to hee soleyn libyng. So y this vertue
this of, they ben susteyned in lyf and soule and kept pro euen
libynge deth. But oftere these den y doeden god as trewe
ch. hom doeden to offende hev pater for lave of hym. And to this
mane men oure lorde god zeueth this paille mete not only to
heve goostly onfiuance, but also to hee soleyn libyng e vion
derful comfort in soule. And of this mane of libynge folke. I pe
keth the selfe apperte y and in this woxles Qm magna mihi
tundo dulaeduus tue dne quam abfondista timentibus te w
at is to fly. A lord god how muche is tke manypalle pien
te of this savetnesse, the Which y hast ziste to him y doeden
the. But they that doeden not god haue neyfier goostely
onfiuance uos hev fil libyng of this pious mete. But pious
hev owne Wikkednesse, and undeffesded in faule taken it deden
it to heve goostly deth. And eide libynge sumpnacion, And y
ben tivo mane of payne. On y of him y doeden not to receue

this holy est sacment in des lyne, ce elles by de faute of deede contynuen in her lyne, fer as these Wisse man seith. Dhe deede of god casseth out lyne. And thes pzeze Wh so contynuen in des lyne, it is an open prees þe he dresteth not god. And thanne is he ynable to receyue and seelustly ete this Wacthly sacmente.

A not fer maner of peple þalken the deede of gesd. Ben hewe tilles, thes Wisthe in de faute of buyon deede to ged ? holichthe pripuonelye feneynge upon hée alwne bodily Wities, lyndely respon leuen not ? hol by dottoures haue taught, and hol chye the detunned of this is blested sacment. But falsely trocken and obest makeþ seyn þe it is blested in his lynde as it was by pzeze the transacton, so þe substance of hede is not turned in to the substance of goddes body. But welles thylle deede as it was by pzeze by cause þe it semeth so to alle her bodily Wities thes Wisth creou, and hewe se and alle othere of this holyst sacment. With sone dente fpryngen of geest hede and frip tion of lyndely Witte in de faute and lakke of lebely deede, ffer onthe seche me leuen þe ges may werke alle the mbaryles a boun the comon tour of lynde as hol churche teeth in this hol sacment, or nought, and zif he leue not þe he may a fhan dvan they hyn nought as god al myghey. And so ben they worse than de Wes or Caracenes. ffes both epleuen thyn gesd is almyghey. And on þe other side zif they sayn and bylouen þe ges fer he is almyghey may werken thes ubailes. Lot they by leue not þe doth so fer asmothe as hée lyndely respon teeth hem the contorie, than deede they not fer to ageyn fye the so ildeyne goodnesse and lue of gesd to man lynde as in þe prie that hol churche teeth and hyleuen of this hol sacment. And in þe they pnen hem selfe gerte feodes, ffes: thowgh it so were that it were in dente Weythes, thes teethynge and thes hyleue of hol churche of this hol sacment were soth or nought, or elles also selle tare þe it were not sothe, zit the pkeapt were to hyleue as hol churche teeth With a buyone deede, ffes

in þi we leuen oure olne lyndely resoü and ben obeyntamit
to god and holy chyueshe a6 sým selfe hightesvs. and also We
withforaweg nought in oure byleue of the myght of god.nor of
his lome in soleyne godnesse to vs but rather make it mo-
ve. if it so were þit were not soth as we hyleuen: þereve
lител pike or rather non. but mea to vs in al pites for oure
good wille to god and holy chyueshe, and also in þi byleue thew
is no pike of ydolitie as the false hewetike þeth þi we honoue
and mark hrighte oure god. ff or we seyn and hyleuen þi in that
in þi holy oarment hrighte is turned in to goddes body by dteue
of twistes words. And so we honoue not hrighte: but al holy
god and his blessed body in forme of hrighte that to pyn that
aknesse of hrighte þi we seen with oure bodily eyen we honounen
words body in þi we seen by twelle byleue in souk With oure
goodly eyen. In þis we hauynge lome hrighte of tko manne of-
minayles in the holy sament of god and þeynges streightfastly
in the bykue in þoly chyueshe hight taught us specially of this
holy sament: We þhil confliour and inuariely byhrighte to hyn
delynge and non-shynge oure lome to oure londe þi þe zeneith
vs of his the grace this pions mete of his blessed body. thes
minayles þe maketh and Wersetheth thevynne epenally in
tko maides. that is to say in one manne eby dry pluckely wher
of we haue hnowdyynge onely by hrighte with ynne fouth. and
also in another manne sointyme awfully wher of we haue hno
shynge by twelle tellyynge of minayles with oure fouth shehright
A douchyynge the firste manne of minayle it is a ful gret e me
nayle in þy dteue of twistes words. hrighte is turned in to goddes
body. and Wyne in to his blood and to strengthe vs in byleue of
this minayle: We sful haue in mynde þe with the self myght
of his wordes made al the wordes of noughte and of the pliche of
adam made lue in pleshy and blood. and turnede the wyf
of luth in to an ynage of falte. and moyses hrighte turnede
in to a chent. and the wellke and wates of Egypt: twentie

Tps v

Idem suuo

Tua - dym

in to blood, Wherefore stithie god almyghcy wroughte alle this
pe minayles and many mo alone this verson of man and the to
mon tours of Kynde. Why may he not also by the selfe
myght turne brinde in to his body, this is no verson to precue
the taintie. But zif We Wolde seye y god were not almygh
ty. Y god forekete Also it is a giute minayle y the selfe body
of oure lord y stitheth in himselfe upon the father right honde
is clearly an his holy in alle places of the Word: Where this
holy sacrament is twetyd so thely contened in þractment in þr
selfe pleshy and blinde y was conceyned of the holy goost and
borne of the blessed home, and fienge upon the wos fere on
the salacion This may not be compfended fully by man
nes verson but only stondeth in byleue, and theseles this is a
maner of lyke minayle in Kynde þr a bozze spoken of oon man
to moche people is holy in hym þr speketh it, and also in alle
tho þr seren it be they newe so manye. It is also a giute in
mayle þr so girete a body of oure lord This is fully and holy com
offended in so litel a quittle of the hoste, and this with al þr
hoste be depts in to many finale partes, to 16 as fully in entity
parte as it was in al the hole. Weve to also in a viaut like
nesse þr We seen in Kynde how the ymage of a mannes girete
face and of soete body is seen in a litel mynyne. And zif it be
broken and depts zit in a part it senieth al the hool ymage
and not inptie after hures of the glas so broken. Many
other. Wonderful minayle. We god almyghcy Worketh this
this pious sacrament of his endles inly to oure goostely confest
ans seede of soule the Wistse We moive not compfende bylyn
dely verson and oure bodily Writtes, but only by twelve bylene
and this foresee it so giute folde an his goostly pille to seke curiously
in mymagation of verson the minailes of this worthy sacrament
but it is most pleyer anely to a symple soule and difficeith to
salacion touch this forfide minayles and alle other of this
blessed sacrament to theke and fede in this maner this hane

holy sanctuaries, taughste and holy churcſe, detmyned, and theroſe
ve thius 1 twowe and fully bykne, 3 it is in poffenesſe, though
my hyndeſly vsdōn a geypn ſeye it. As ſeffed be the name of ou
ve ſaſde Jſin and his moder ſyavie, now and eſte Withſoute
ende Ameu.

Exphat Speculum Vite xpi.

Dumqueam 17º arcet annuorum annuus vittus CCCº decimam
originalis copia hujus libri ſtult. Speculi vite xpi in
anglie presentabat Londoni compilaſtoem euiſdem Renendsſi
mo in xpijo pater et ſi no S. o Thome Arundel. Tantumque
archieſpoſo et inſpiciens et redite examinand. autem p[er]ſut
libere concata. Cum post inſpectionem euiſdem p[er]ſis aliquot
vetrarum in libri memorato auctori euiſdem libri apsis
vores oraculo in in ſingulis commendaui et approbavit
necton in auctitate ſua metropolitana vtpote catholiſi
publie concand. ſore deſeunt et mandavit ad fideiun edi
ſentem. et heceticus constitucem Ameu.

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