WHan our lady and hir childe Jheſus were toward Nazareth as it is ſaid before / not knowyng yet the pryuy coūceylle of god herof that Herode the kynge purpoſed to ſlee the child Jheſus / the Aungel of god a piered to Joſeph in his ſlepe / byddynge that he ſhold flee in to Epypte with ye childe & his moder / For Herode wolde ſeche the childe to ſlee hym. And anone Joſeph wakyng of his ſlepe cleped oure lady. and told hyr theſe hard tydynges / and ſhe in haſte took vp hir dere ſone and began to goo. For ſhe was ful • ore agaſte of this word / and ſhe wold not as ſhe myȝt be ſene neclygēt in the kepyng of hym / wherfor anon in that nyght they tokē the wey toward Egypte / and ſo fledde that grete lord the purſute of his ſeruaūt. ye more propirly the deuyls ſeruaunt trauayllynge with hym his yonge & tendyr moder / and that old man Jhſeph by a noyoꝰ wey and hard and dyuerſe that was not inhabited. and alſo a wey that is long that is to ſay after the comyn ſayēge the ſpace of xii: or xv / dayes Jorney of a comyn currour. ꝑauēture to them hit was trauayle of two monethes or more and that wey as it is ſaid was bi that deſerte in the whiche the children of Iſrael lad oute of Egypte dwel leden xl. yere Lord how dide they there of her lyuelode. or wher reſted they and were herberowed in the nyghtes / For in that waye foūde they ful ſeldome ony hous / Here ought we to haue inwardly cōpaſſion of hem / & not be loth or thynke trauellous to doo penaūce for our ſelf / ſythen other took ſoo grete and ſo ofte trauaylle for vs / namely they that were ſo noble and ſoo worthy / Alſo in thys proceſſe yf we take good heede we may ſee many good enſamples and notable doctrynes to vs / Fyrſte yf we take good hede how oure lord Jheſus tookeQua • no • nobili • Primum Paciencia inter proſpera et a • pera in his owne perſone ſomtyme proſperite and welthe / & ſomtyme Aduerſyte & woo / we ſholde not be ſtyred to Inpaciēce what tyme that hit befalle to vs in ye ſame maner / but in tyme of temptacion and diſcomfort / abyde with paciēce the tyme of proſperite & of comforte / and ſoo ageynwarde on that other ſyde / And yf thou wylt ſee enſāple herof in Jheſu / Loo firſt in his byrthe he was magnified of the herdmen / as god and honoured and worſhipped of them as god / & with grete Joye / And ſoone after he was circūcyſed as a ſynful ſymple man wyth ſorowe / ¶ After the kynges comynge to hym worſhipped hym ſoueraynly bothe in theyr perſones & grete yeftes. and yet dwellyd he ſtylle in that ſtable amonge beſtes in pouerte wepynge as another child of a ſymple man. After he was preſēted in the Temple with Joye & grete thynges were prophecyed of him as of god Almyghty. and now he is boden of the Aungel to flee fro Herode in to Egypte. as he were a poure man withoute myghte: And ſo ferthermore in al his lyf proſperite and aduerſite meddled to gyder. to enſāple and techyng of vs. For he ſente vs dyuerſe comfortes to lyfte vp oure hope that we falle not by diſpeyre / and therwyth he ſente vs tribulacions & diſcōfortes to kepe vs in mekenes that therby knowynge oure owne wretchydnes we ſtande algate in his drede▪ The ſeconde leſſon that we maye lerne in this proceſſe is touchyng the benefyces and the ſpecyall comfortes 〈◊◊◊〉 of god. that he yt feleth them ſpecially be not there by eleuate in his owne ſyghte. as holdyng hym more worthy thā other that haue them nouȝt. And alſo he that feleth not ſuc • ſpecial yeftes or cōfortes. be not therfore caſt doun by ſorowe or enuy to hym that hath hem. For as we ſee here the Angels appieryng & ſpekyng of the childe. weren to Joſeph▪ and not to oure lady / And neuertheles yet was he leſſe in meryte mykel more vnworthy than ſhe: Alſo here we may lerne that he that feleth ſuc • ſpecyal yeftes of god: though he haue hem not algate as he wold. and after his deſyre. that there thorugh he gruche not. ne be not heuy by vnkyndneſſe ageynſt god. For notwithſtondyng that Joſeph was ſo nyhe & acceptable to god. Neuertheles the appierynges of the Aungels and the reuelacions were not done to hym openly & in wakyng. but in maner of dremes & in his ſlepynge / The thyrdde notable thynge that we haue Enſample of here is: How that our lord ſuffreth his derlynges to be dyſeaſed here thorugh perſecucions and tribulacions. and that ſheweth well here in Mary & Joſeph what tyme they knewe the childe ſought to be ſlayn what myght they here more ſorouful. For though it ſo wereTercium Tribulacō electorum that they knewen and wyſten wel that he was goddes ſone: Neuertheles the ſenſualite & the reaſon of hem myȝt kyndely ben diſtourbled and meued: that is to ſay in thys maner. lord god fader Almyghty what nede is hit to thy bleſſid ſone. that here is to flee as thou myȝteſt not defende hym fro hys enemyes and kepe hym ſauf here. And alſo her tribulacion & dyſeaſe was in ſoo moche the more / that hem behoueth to goo in to ſoo ferre a londe that they knewe not and that by hard weyes & noyous. ſythen they weren ſoo mykel vndiſpoſed to goynge & trauayllyng / oure lady for yongth & tendyrnes & Joſeph alſo for elde & febleneſſe. & alſo the child / that they ſhold bere & carye. was vnnethes two monethes olde. & yet here with they yeden in to that londe. in the whiche they as poure & vnknowē had not to helpe hem ſelf with. All theſe dyſeaſes we ren to hem mater of grete trybulacōn & afflyccōn. and therfor thou y• ſuffreſt here trybulacōn. kepe theryn pacience. and loke not to haue herof pryuelege of hym that wold not take hymQuartum Benignitas erga in nimico • . ſelf it ne yeue it his moder. The fourth notable thynge that we may cōſydere here is. y• grete benignyte & mercy of our lord For there as he myght anone in a momente haue dyſtroyed his enemyes that purſueden hym. yet wold he not. but benygnely and ſwetely. he choſe rather to flee and yeue ſtede for the tyme to the malyce and the wodeneſſe of that wycked Herode than to be auēgyd as he myght ryghtwyſly of hym. and this was a profūde mekenes & a grete pacience / In the ſame maner ſholde we doo / that is to ſaye / not wilfully wythſtonde & ſeke vengeaūce of hem that done wronge and purſewen vs / but paciently for the tyme forbere hem / and flee her malyce & more ouer ſpecyally praye for hem as god techeth vs / Alſo in an other place of the goſpel to doo to oure enemyes as we wold be done to / Ferthermore as to y• proceſſe of the fleynge of Jhu with his moder & Joſeph whā they comen to Egypte anone at the firſte entente all the mawmentes of that londe felle downe as it was prophecyed before by y• prophete yſaye And thenne wente they to a Cyte of that londe. that hyghte Hermopolis or lymopolis. and there they hyred hem ſomme ſymple hous where they dwelleden ſeuen yere as pylgrymes and ſtrangers poore and nedy: ¶ Here maye we deuoutly ymagyne and thynke of the maner of lyuynge of theym in that ſtraunge londe. and how oure lady wroughte for hir lyuelode / that is to ſaye with nedil ſewynge and ſpynnynge as it is wryten of hyr / and alſo Joſeph wyrchynge in his crafte of Carpentry: And how the chylde bleſſyd Jheſus after he came to the age of fyue yere / or there aboute. yede on hyr erādes and halpe in that he myght as a poore chylde to hem ſhewynge in all his dedes buxomneſſe / loweneſſe. and mekeneſſe / ¶ And ſythen hem behoued to gete hyr lyuelode in that maner wyth her trauaylle / and parauenture wyth reprefe ofte ſythes of them that they dwellyd amōge. as hit falleth comynly to ſtrangers and alſo with ſhame. ¶ what hope we of hyr howſhold / as of beddynge. clothynge. and other neceſſaryes. whether they hadden in this ſuperfluyte or curioſitee / Nay wythout doubte: they that louen parfyte pouerte wold not haue though they myȝte that yt is contrary to pouerte. as ſuperfluyte & curioſite. And namely touchyng curioſite. Trowe 〈…〉 we yt our lady in hyr ſowynge or other maner wyrchyng made curious werkes. as many folke done. Nay god forbede / For though they wyrchen ſuche curioſitees that take none hede to leſe ye tyme. ſhe that was in that nede myght not: ne wolde not ſpēde y• tyme in wayne. as many done namely in theſe dayes. For this vyce of curioſite is one of the mooſt perilloꝰ vyce that is. and that by many ſkilles maye be ſhewed / Firſt by leſynge of tyme that is ordeyned to the worſhip of God / Prim • 〈…〉 For ſuche curious werke ocupieth mykel more tyme: than wolde other playne and ſymple werke doo that were ſuffyſaunt to the nede / and that is a grete ſhame and contrary to goddes wylle ¶ The Seconde harmethat comethSecunda racio of curioſitee is cauſe and mater of vayne Joye to the wyrcher. As what tyme a man maketh ſuche a curious werke. ofte loketh he there on wyth lykynge. and thynketh and ymagyneth in is ghooſt beſely / ¶ Alſo whanne he wyrcheth not / and ſpecyally in tyme of goddes ſeruyce / and whan he ſholde haue his herte to god / thynketh or ſpeketh for to make that curioſytee / and therby holdeth hym ſelf ſubtyle and wytty / And ſoo wolde be ſeen paſſynge other / ¶ Alſo hit is cauſe of pryde to hymTercia racio that the curyouſe werke is maade to / For as ſymple playne / and boiſtons werkes ben occaſions of loweneſſe and mekeneſſe / ſoo ben curious werkes as oylle noryſſhynge the fyre of pryde in y• holders & hauers of hem ¶ Alſo hit is to hemQuar • a racio that haue lykynge in ſuche curioſitee? matere for to drawe theyre hertes fro oure lorde god and heuenly thynges / For as ſaynte Gregory ſayth / In as mykel as man hath delyte here bynethe in erthely thynges / in ſoo mykel ageyne is he departed fro the loue aboue of heuenly and godly thynges / ¶ Alſo it is one of the thre by the whyche all the worlde isQuinta racio infecte in ſynne. y• the is foule luſte of eyen / For ſuche curioſitees ſeruen to nought ellys / but to fede the eyen / And as ofte as a man lykyngly and in vayne wyth ſuche curioſitee fedeth his eyen? ſoo ofte the maker and the vſer offendyth god / wherfore men ſholde be eſchewynge ſuche curioſitees for yeuynge occaſion of ſynne / For a man ſhold not aſſente to ſynne for ony cauſe / But in all manere abſteyne fro theSexta racio offeuſe of god / And ſythen oure lorde yafe Enſample / and cōmendeth & loneth pouerte as it is oft ſayd wythout doubte it foloweth that he is gretely offendyd in that thynge that is directe contrary to pouerte that is ſpecially curioſitee / Alſo with al other harmes more ouer this is. that it is a tokenSep •• ma racio • ſeptimū malum of a vayne & a lyghte and vnſtable herte and foule. wherfore he that wylle lyue in clenneſſe of conſcience▪ and withoute de fylynge of his ſoule / hym behoueth to abſteyne hym bothe fro the makynge and alſo fro the vſynge of ſuche vayne curioſitees / and to flee there fro a fro a venemous ſerpēte Neuer theles by thys forſayd repreef of curioſite / we ſhal not vnder ſtande generally forbeden to make fayre werkes and honeſte apparaille / For that is leeful ſoo that hit kepe a good meane and namely in the thynges & werkes that longen to goddes ſeruyce / In the whiche hit is nedeful to beware & to eſchewe all corupte entente of vayne Joye. and all fals affeccion and foule lykynge of worldes vanite. ſoo that the vertuous meane of ſuffyſaunt honeſte paſſe not in to the exceſſe of vicioꝰ curioſite. And thus mykel ſuffyſeth ſeid of this mater at this tyme

AFter that Herode was dede and ſeuen yere were at ende in the whyche oure lord Jheſus had dwellyd in Egypte the aungel of oure lord appiered to Joſeph in his ſlepe / and badde that he ſholde take the chylde and hys moder / and god in to the londe of Iſrael / For they were dede that ſoughten y• chylde to ſlee / And he anone roſe vp / and with the chylde and his moder as the aungel badde torned ageyne in to the londe of Iſrael / ¶ And when he came there / and herde / that archelaus the ſone of Herode regned in that partye. that was cleped Judea / he dradde and durſte not goo thyder. but as he was efte boden of the aungel in his ſlepe. he wente to the Countre of Galylee in to the Cyte of Nazareth /

¶ Here maye we ſee in the comynge ageyne of Jheſu as hit was in his goynge ſayd drede and diſeaſe medled with comforte and eaſe / For what tyme they beynge in ſtraunge londe herde of the dethe of their enemyes. and that they ſhold come ageyne in to their owne lande. noo doubte. but yt it was grete cōforte & hope of eaſe. but takynge hede therwith to the harde trauaylle by the waye / And after whan they comen in to her owne londe in hope of pees. tydynges of a newe enemye and for drede of hym abyden for to eſchewe his Countrey / there was diſcomforte and diſeaſe. and alle to oure lorde as hit is ſayde / Lord Jheſu thou fayre yonge chylde thou arte lorde and kyng of heuen and erthe / what dyſeaſe and what trauaylle ſuffredeſt thou for onre ſake / and how ſoone thou beganſt / Sothely well ſpake the prophete in youre perſone whan he ſeyd thus / ¶ I am poore and in dyuerſe trrauaylles fro myPauper ſum • go fyrſte yongthe / Swete Jheſu how yedeſt thou / or was caryed alle that longe and hard waye / and namely thorugh that horryblae deſerte paſſynge ouer the rede ſee / and alſo the flode Jordan in ſo tendyr age / For as hit ſemyth. this ageyne comyng is more trauayllous and more noyous to the & to thy leders / than was thy fyrſte goynge. For why that tyme thou were ſo lytyl that y• myghteſt eaſely be borne in harmes / but now thou arte elder and more waxen as in the tyme of ſeuen yere thou mayſt not ſoo / and goo mykel mayſt thou not for tendyr age. and to ryde arte thou nought vſed: ¶ Sothely hit ſemeth that this trauaylle al oonly that we ſpeken now of were ſuffyſaūt vnto ful redēpcion for mankynde / Ferthermore as to the proceſſe of their way: we may thynke: that what tyme they come towarde the ende of that deſerte. there they foū denDe J • hāne baptiſta John Baptiſte. the whiche that tyme had begonne there to lyue in deſerte penaūce doynge thouȝ it ſo were that he had no ſyn̄e penaūce worthy. for as it is ſaid yt place of Jordan in the whiche John baptiſed is that ſame place wherby the children of Iſrael wenten drye foot whan they comen by that deſerte oute of Egypte / and that nye that place in deſerte John lyued in penaūce. wherfore hit is lykely that Jheſus & his moder founden hym there / And that they maden grete Joye and myrthe ghoſtly comyng togyder. And no wonder / for he was an excellent and a worthy childe fro his byrthe / He was the firſte heremyte: and the begyn̄ynge of Relygious lyuyng in ye Nota 〈◊〉 newe lawe / He was clene mayden and gretteſt precher after criſte / He was a prophete and a precious and glorious martir: wherfore we deuoutly worſhyppynge & honourynge hym take we oure leue at hym at thys tyme / and goo we forth to oure lord Jheſu and his moder in the forſayde waye. ¶ After they were paſſed the flo •• Jordan / thenne come they ferther more to the hous of oure ladyes co • ya Elyzabeth where they weren ſpecially refreſſhyd / and maden togyder a grete and lykyng feſte / And there Joſeph herynge that Archelaus regned after his fader Herode in the countre cleped Judea by byddynge of the aūgels as it is ſaid before wente with the childe & his moder in to the cyte of galylee cleped Nazareth / & there they dwellyd as in her owne home ledyng a ſymple & a poore lyf togyder. but in that grete ghoſtly rycheſſe of charyte. Loo thus is the childe ihs brought out of Egypt. and than as we maye thynke the ſyſters of our lady & other kynnes folke and frēdes comē to hem. welcomyng hem home & vyſytyng hem with preſentes yeftes as it was nede to them. that foūden her owne bare houſhold. Alſo amonge other we maye ſpecially haue in mynde that Johan Euangelyſt came with his moderOr Johā ne euangeli ••• our ladyes ſiſter. to viſite & ſee Jhs. y• whiche Johan was that tyme a boute fyue yere olde. For as it is wrytē of hym / he deyde y• yere fro the paſſōn of our lord lx. and ſeuen. that was the yere of his age foure ſcore & xviii. Soo that at the paſſion of criſt he had in elde one & thyrty yere / And Cryſte hym ſelf xxxiii or lytyl more / And ſoo at this ageyne comynge of Jheſu that was thenne ſeuen yere olde Johan was fyue yere olde and as he was after amonge other choſē Apoſtles and diſcyples ſpecyally beloued of oure lorde Jheſus / ſoo it is lykely that in this tyme of theyr chyldhode he was more chere than other / and as mooſt ſpecyall pleyſer to Jheſu. Fro thys tyme in to the tyme of xii. yere of Jheſus age / the goſpel maketh noo mynde of the chylde Jheſu Netheles it is wryten and ſaid that there is yet in that place a welle wherof the chylde Jheſꝰ fette ofte ſythes water to his moder / For that meke lord refuſed not to doo ſuche lowe ſeruyces to his moder / and alſo ſhe had none other ſeruaunt / All her lyuynge was in mekeneſſe and in pouerte. to our enſample to folowe hym

AFter that nyne and twenty yere were complete / in the whiche oure lord Jheſus lyued in penaunce and in ab • eccion. as it is ſayd in the begyn̄ynge of his xxx yere he ſpake to thys moder and ſaide. Dere moder hit is now tyme that I goo to gloryfye my fader. and make hym knowen. and alſo to ſhewe my ſelf to ye world. & to wyrke the ſauacion of mā nes ſonle / as my fader hath ordeyned & ſente in to this worlde for this ende / wherfore good moder be of good cōforte / For I ſhall ſoone come ageyne to the / And therwith that ſouerayne maiſter of mekenes knelyng downe to his moder aſked lowely her bleſſyng. And ſhe alſo knelynge & clyppynge hym derworthly in hir armes with wepyng ſaid thus / My bleſſid ſone as thou wolt / goo now with thy faders bleſſyng & myn And thynke on me and haue in minde ſoone to come ageyne And ſoo reuerētly takynge his leue at his moder and alſo at his ſuppoſed fader Joſeph / he took his way fro Nazareth to ward Jheruſalem / and ſoo forth tyl he came to the water of Jordan: where iohn baptyſed the peple at that tyme / the whyche place is fro Jheruſalem the ſpace of eyghtē myle. And ſo the lord of al the world gooth all that longe way bare foote & allone / For he had yet none diſciples gadred wherfore we takynge good entente by inward cōpaſſion of hym in this iourney. ſpeke we to hym deuoutly in herte thynkynge in this • edi 〈…〉 •• uot 〈…〉 nota 〈…〉 maner. O lord Jhu ye that ben kynge of all kynges / whyder goo ye in this maner alone / Good lord / where ben your Dukes. Erles. knyghtes. and Barons. horſes: and harneys / chari ottes / and ſōmers / and all other ſeruauntes and mynyſtres / that ſhold be aboute you to kepe you fro the comyn peple in maner of kynges and lordes. where ben the trompes & clario nes. & all other mynſtralſye and herbegers and purueyours / that ſhold goo before / and al other worſhippes and pompes of the world. as we wretchyd wormes vſe • ▪ Be not ye that hye lorde / of whos Joye and blyſſe heuen and erthe is replenyſſhed / why then̄e goo ye thus ſymply alone and on that bare erthe. Sothely ye cauſe is. for ye be not a • thys tyme in your kyngdome. the whiche is not of this worlde. For here ye haue auauntyſed youre ſelf takynge the maner of a ſeruaūt. & not of a kynge / and ſoo ye haue made youre ſelf as one of vs a 〈…〉 na • p • r • g 〈…〉 • go ſum ſi cut omn 〈…〉 • ri • m 〈…〉 pylgryme. and a ſtranger: as al oure faders weren. ye be come a ſeruaunte to make vs kynges▪ and for we ſholde ſykerly come to youre Reame. ye come youre ſelf ſhewynge vs the true waye. wherby we ſholde mowe come vp there to / But lorde god why leue we & forſake we that waye / why folowe we 〈…〉 •• n • r • b •• u • mund • d • l ••• ot •• not after the. why lowe we not and meke not oure ſelf. why loue we and holde we and coueyte we ſoo beſely worſhippes and pompes and vanytees of the worlde /

Sothely for oure Reame is of thy worlde. and for we knowe not our ſelf as pylgrymes and ſtraūgers. therfore we fallen in al theſe folyes and myſcheues. & ſoo we vayne mens ſones louen & holden aldaye thynges that ben vayn and fals for tho that ben good & true / and tho that ben temporel euer fayllynge / for tho that ben heuenly & euerlaſtyng: Truly gode lord yf we deſyren with a ſadde will to youre reame / & our cō forte were in heuenly thynges / and alſo therwyth / yf we inwardly thoughten & knewen our ſelf here as pilgrymes and ſtrangers / we ſhold ſoone and lyghtely folowe you / and of all theſe erthely and tēporel goodes takynge oonly that were nedeful to our lyuynge. we ſhold not be taryed to renne after yow / but as wythouten byrthen we ſhold goo lyghtely & fully deſpyſe & ſette at nouȝt all theſe wordly Rycheſes & goodes But now ſpeke we ferthermore of the baptyſme of our lord Jheſu what tyme that he come to the water of Jordan there founde he Johan baptyſynge ſynfull men / and mykel peple that was come thyder for to here his predicacōn / for they helden hym that tyme as Cryſte / And then̄e oure lorde Jheſus amonge other wente to Johan / and prayd hym that he wolde baptyſe hym with other. And Johan beholdynge hym and knowynge hym in ſpiryte was adred / & with grete reuerēce ſaid. Lord I ſhold be baptyſed of the & thou comeſt to me▪ and I • s anſwerd / Suffre now / For thus it falleth & beſemeth vs to fulfille all ryghtwyſneſſe / As who ſaith / Saye not thys now & bewreye me not or make me not knowe. for my tyme therof is not yet come. but now doo as I bydde & baptyſe me / ¶ • ota tees g •• du • hu unlitati • : for now is tyme of mekenes / & therfore I wyll now fulfille al maner mekenes: Here ſaith the gloſe y• mekenes hath thre degrees / the firſt degree is. a man to be ſubget & lowed to his ſouerayn & not preferred or hyed hym ſelf aboue hym that is euen with hym in aſtate: the ſecōd is to be ſubget to his euen lyke in aſtate & not to be hyed or preferred aboue his vnderlinge / The thirde & the ſouerayn degree of mekenes is to be ſubget & lowed to his vnderlyng that is he that is laſſe in aſtate thā he: & this degree kepte our lord ihs at this time whā he meked hym & lowed hym to Johan / and therfore ſo he fulfilled ryghtwyſnes and all the perfeccion of mekenes / And thenne whan Johan ſawe our lordes will that muſt nedes be doo: he dyde as he ba • and baptyſed hym • here. Now take we here goode hede how that hye lord of mageſte deſpoilleth hym & •• oth o • his clothes as another ſymple man of the peple: And after he is plonged in that colde water. & in that colde tyme. as in wynter & al for our loue & for our hele ordeynyng the ſacrament of baptiſme & waſſhyng therwyth none of his owne ſyn̄es. f •• he had none. but oure fylthes & oure ſyn̄es: and ſo weddynge there ghoſtly to hym holy chirche generally. & all trewe ſoules ſpecially. For in the feith of oure baptiſme we • en wedded to oure lord Jheſu Criſt. wherfore this is a grete feſte and a werke of grete profyte & excellence. for in this worthy werke al the hole Trinyte was openly ſhewed in a ſynguler 〈…〉 an • r ¶ whan ye holy ghooſt cam downe in ye lykeneſſe of a 〈…〉 ue & reſted vpon hym. & the voyce of the fader ſaid this is my by loued ſone / in whome it lyketh me wel. & therfore here ye • un 〈…〉 d • pō the wyche worde ſaint Bernard ſpeketh in this maner • o lord Jheſu now is tyme to ſpeke. & therfore now beg •• e & ſpeke. how longe wilt thou be in ſcylence. me thynketh thou haſt longe tyme holde thy pees. ye & ful longe. but now ſpeke. for now thou haſt leue of ye fader. how longe wolt thou that art the vertu of god & the wiſdom of the fader. be hyd in the peple as he that were feble & vncōnyng. how longe thou that art that worthy kynge of heuen ſuffreſt thy ſelf to be cleped. & alſo to be ſuppoſſed & holden a wryghtes ſone that is to ſay Joſeph / For as luke in his goſpel witneſſith yet in to this tyme of his xxx yere. Ihs was ſuppoſed & holden the ſone of 〈…〉 Joſeph O thou mekenes that arte the vertu of criſt how mykel cōfoūdeſt thou the pryde of my vanyte: for I can but ly •• l or more ſothely to ſpeke. oonly it ſemeth me that I can. & yet now I maye not holde my tonge vnwyſely & without ſhame puttyng my ſelf forth and ſhewyng me as wyſe & ſo redy to teche and lyghtly to ſpeke. but ſlowe to here: And Criſte what tyme he helde his pees ſo longe / alſo hyde hym ſelf fro the knowyng of men / whether he dradde ought of vayne Joye / what ſhold he drede vayne Joye that was in ſotheneſſe the Joye of the fader. But neuertheles he drede this not to hym felf. but to vs the whiche he knewe wel had nede to be adredde of that vayne Joye. And in that he ſpake not with his mouthe he taught vs in dede / And that thynge that he taught after by worde / now he ſpake by enſample that is / Lerneth of me for I am mylde and meke in herte / For of the yongthe of oure lorde in to this tyme of thyrty yere I here or rede but lityl more: But now may he no lenger be hyd. ſythen he is ſo openly ſhewed of the fader: All theſe ben the wordes of ſaynt Bernard in ſē tence cōfermynge that was ſaid before in the nexte chapitre how that our lord Jheſus mekely helde his pees in to this tyme for our doctryne to flee preſumcōn / and kepe parfyte mekenes / the whiche vertue yet here in his baptiſme he ſhewed more growē than it was before by ſouerayne lowenes opēly ſhewed to his ſeruaūt makynge hym worthy and grete. and hym ſelf as vnworthy & abiecte. And alſo in a nother poynte we may ſee his mekenes here growen. for in to this tyme as it is ſayd he lyued lowely as in ydelneſſe & abieccōn. but now he ſhewed hym ſelf openly as a ſynful man. For Johan preched to ſynful men to doo penaūce & baptiſed them. And oure lord Jhs came amonge them / and in her ſyght was baptyſed as one of them / . & that was a ſouerayne poynte of mekenes namely in this tyme whā he purpoſed to preche & ſhewe him ſelf as goddes ſone / for as by way of man̄es reaſon he ſhold haue drede / Then̄e of that lowe dede leeſt therby after when̄e he preched he ſhold haue ben in leſſe reputacōn & diſpyſed as a ſynful mā & vnworthy. But therfore lefte not he y• was mayſter of mekenes to meke hym ſelf in al maner of lowenes to our doctryne & enſāple. ſhewyng hym ſelf thyng y• he was not in to deſpyte and abieccion of hym ſelf / But we in contraryNota contra ſupe • b • ā maner ſhewen our ſelf that we ben not in to worſhip & prayſynge of our ſelf / For yf there be ony thynge in vs of vertue / that ought to be preyſed. that gladly we ſhewen and maken knowe. but oure defaultes and treſpaces we helen and hyden And yet be we in ſothenes wyked and ſynful. And thoughN it ſoo be that we knowen our ſelf as in oure owne ſyght vnworthy and ſynful. Neuertheles we wold not beholde ſo in the ſyght of other: And in that is oure mekenes ferre fro the parfyte mekenes of Jheſu as it was here. and before ſhewed And in all his dedes he ſhewed it as that vertu that is mooſt nedeful to vs / wherfore loue we hit / and beſye we vs in all oure dedes pryncipally to kepe hit / not dredynge therby to be the more vnable to profyte of other. For as he was in this tymeNota of his ſouerayne mekenes in vnderfongynge of hys baptyſme taken of his ſeruaunt ſhewed by wytnes of the fader / and token of ye holy ghoſt very goddes ſone Soo though we make vs abiecte and lowe vs neuer ſo mykel in our owne ſyȝte / and in other men̄es yf we be able to profyte to other / god will make vs knowen in tyme as hit is mooſt ſpedeful to oure owne mede and to other men̄es prouffyte

WHat tyme that oure lord Jheſus was baptyſed as it is ſaid before / anone went in to deſerte. & there vpon an hill that was fro the place of his baptiſme aboute foure myle / & is cleped Quarētana / He faſted xl. dayes & xl. nyȝtes not etynge or drynkyng / & as ye euangeliſte Marke telleth / his dwellynge was there with beeſtes / Now yeue we here good entente to our lord Jhu / ſpecially & to his dedes. For here he techeth vs & yeueth vs Enſample of many grete vertues. As in that yt he his ſolytary & faſteth: & prayeth & waketh. & lyeth & ſlepeth vpon the erthe. and mekely is conuerſaūt with the beeſtes.Nota bene ꝓceſſum dequatuor In ye whiche proceſſe ben towched foure thynges that lō gen ſpecially to ghoſtly excerciſe & vertuoꝰ lyuynge / & wonder fully helpynge eche other togyder / that is to ſay. Solytary beynge. Faſtyng prayer & penaūce of the body. by the whiche wePu •• ta • cordio. may come beſt to yt noble vertu that is clenneſſe of herte. the whiche we owē ſoueraynly to deſyre. in as moche as it is mooſt nedeful to vs / & cōprehendeth in it ſelf all other vertues in manere / that is to ſay. charyte: mekenes / pacience / & alle other vertues. And alſo it putteth awaye vyces. for with vices or wyth defalute of vertues: clennes of herte may not ſtōde & laſte. & therfore in that book that is cleped Collaciones patrum it is ſayd that al the excerciſe of a monke ſholde be pryncypally to gete & haue clenneſſe of herte / and noo wonder / for therby a man ſhall deſerue to ſee god / as cryſte hym ſelf witneſſyth in the goſpel ſayenge thus / Bleſſid be the clene in herte / Bernard for they ſhall ſee god. And as ſainte Bernard ſaith the clenner that a man is. the nerer he is god / and the more clerelyPrimum Secundū Tercium Jeiunium • afflictio corporio: ſeeth hym / wherfore to gete and haue this noble vertue / that is to ſaye clenneſſe of herte princypally helpeth beſy and deuoute prayer. of the whiche we ſhall ſpeke after. But for as mykel as prayer with glotenye or with the luſt & the lykynge of the body & ydelnes is lytyll worthe / Therfore hit behoueth that there be therwith faſtyng & bodyly penaūce / & y• with diſcrecion. For bodily penaūce without diſcrecōn letteth al gode werkes. Alſo for the kepynge & fulfyllynge of all tho thre for ſayd thynges / helpeth moche the fourth / that ſolytary beynge For with moche noiſe & troublynge praier will not well & deuoutly be ſaid: & he that ſeeth & hereth many thynges ſhal ful hard eſcape vnclenneſſe of hert & offence of cōſcience: for ofte ſythes deth entreth by our wyndowes in to the ſoule. wherfo • thou that wilt be knytte ghoſtly to our lord▪ Jheſu criſte / & coueyteſt in clenneſſe of herte to ſee god by enſample of hym / goo in to a ſolytary place & in as moche as thou mayſt ſauynge thyne aſtate flee the cōpany of fleſſhely mē / Seche not by curioſite newe knowleche & frēſhippes. Fylle not thyn eyen & thyn eres with vayn fantaſyes. For it was not withoute cauſe that holy faders here before ſoughten deſertes & other ſolitary places fer fro the comyn cōuerſacion of men / And alſo it was not for nouȝt that they taughten & boden hem that dwelleden in religious cōuerſacōn. that they ſhold be blynde▪ dee • & dombe / & that may lette & diſtourble reſt of ſoule flee as venemous to the ſoule. This ſolitary beyng & this fleyng as Bernard 〈…〉 ſay 〈…〉 ▪ ſayth is more vertuouſly in ſoule than in body / that is to ſay yt a man in his entencion in deuocion & in ſpiryte be departed fro ye world & men / & ioyned ſo in ſpyryte to god▪ that is a ſpyryte & aſketh not ſolytary beynge of body in maner & tyme: as ſpecially in tyme of ſpecial prayer & alſo in other tyme / of hem that owen by way of her degree by ſolytary as recluſe & ſome relygious / & therfore ſaith the ſame ſaint that yu that art amonge many bodyly men thou maiſt be ſolytary & alone ghoſtly yf thou will not & loue not theſe worldly thynges that ye comynalte loueth / & alſo yf thou deſpyſe & forſake tho thynge that comynly al men deſyrē. & taken / Alſo yf thou flee ſtryues & debates. & yf thou fele not with ſorewe thyn owne harmes / & haue not in mynde wronges done to ye for to be auengyd / And els though thou be allone & ſolytary in body thou arte not allone in ſoule truly. ¶ And generally in what manere companye of men that thou arte cōuerſaūt: beware ſpecially of thoo thynges: yf thou wilte be truly ſolytary in ſpirite. that is that thou be not a curious / and a beſy ſercher of other menes conuerſacyon▪or els a preſumtuouſe and temerary demer of other men / This is ſaynte Bernardes ſentence of ſolytary beynge / by the whiche we may vnderſtāde that bodyly ſolicitude ſuttyſeth not with oute ghoſtly / But for to haue the ghoſtly the bodily helpeth ful moche. puttynge away occaſion without forth that myȝt drawe the ioule within forth fro the onynge and▪ knyttynge to hir ſpouſe Jheſu Criſt / wherfore that we maye ſo be knytte to hym by grace / be we aboute with all our wille & myght to tolowe hym / that is to ſaye in true ſolitary beynge. as it is layde. and in deuoute prayer. in faſtyng & diſcrete bodily penaū ce doyng. And ferthermore that his cōuerſacōn in deſerte wasNota •• ne amonge beſtes / we haue enſample to lyue ſymply. and bere vs lowely in what congregacion we ben. And there with to bere paciently / and ſuffre alſo hem that ſemen to vs as vure ſonable & beſtiall in maneres & in lyuynge / And thus hauyng in mynde the maner of lyuynge of our lord Jhu Criſt in deſerte ſo in penaūce tho xl. dayes. euery cryſten ſoule ought to viſite hym other oftymes by deuoute cōpaſſion. and ſpecially in that tyme begyn̄yng at the Epiphanye when he was baptiſed in to xl. dayes after. in the whiche he faſted & lyued there as it is ſayd. But now ferthermere as to his tēptacion whan tho xl. dayes of his faſtynge were cōplete / oure lord Jhs hongred / AndDe • ep •• ci one d • i prima temptacō de gul • . anone that fals temptour the fende that beſy was a boute to knowe whether he wer̄ goddes ſone. came to hym & began to tempte hym of glotonye / and ſayd. yf thou be goddes ſone / ſaye. that theſe ſtones be made & tornyd in to loues / But he myghte not with his trechery deceyue hym▪ that was maiſter of trouthe. For he anſwerd hym ſoo wyſely that neyther he was ouercome by the temptacion of glotenye. & yet the aduerſary myghte not knowe that he deſyred. For neyther he denyed ne affermed that he▪ was goddes ſone / but cōcluded hym by an Auctoryte of holy wrytte / And ſoo haue we here enſāpie of our lord Jheſu to withſtonde the vyce of glotenye For there muſt we begynne / yf we wylle ouercome other vyces.De 〈…〉 as the enemy comynly begyn̄eth therwyth to aſſaylle hem that taken hem to ghoſtly lyuynge / wherfore as it ſemeth he that is ouercomen with that vyce of gloteny. that while he is feble & vnmyghty to withſtonde and ouercome other vyces▪ as doctoures ſayen in this place of the goſpel▪ that but glotony be fyrſte refrayned. man trauaileth in vayne agenſt other vyces. Afterward the deuylle took hym vp & bare hym in to Jheruſalem that was fro that place aboute eyghte myle▪ as men ſayen. & there he ſette hym vpon a pynacle of the Temple where he tempted hym of vayne Joye / coueitynge to knowe as he dyde before whether he were goddes ſone. But here was he alſo ouercome by auctoryte of holy writte. ſo that he loſte fully his purpoos▪ in that he hurte hym not as man by pryde / and hym ſelf was neuer the vyſer of hys godhede And here haue we enſample of pacience cōſiderynge the grete benygnyte and pacience of oure lorde Jheſu / That ſuffred hym ſelf to be handeled and borne of that cruel beeſt that hated hym / and all that he loued / And after that tyme as ſaynt Bernard ſayth / the enemy ſeyng that he ſhewed noo thynge of the godhede / And ſuppoſynge therby that he was not god 〈…〉 tempted hym after as man at thys thyrdde tyme / whenne he tooke hym efte & bare hym ageyne in to a ful hye hille beſyde the forſayd hylle of Quarētana as the ſpace of two myle: and there he tempted hym of auaryce: And therwith of ydola trye / But therfore was he there openly repreued. & fully ouer come and vaynquyſſhed: & ouercome as dyuerſe doctoures tellen that expownē more plainly theſe temptacions / and thysNota de 〈…〉 Goſpel. And therfore we paſſe ouer the ſhortlyer here as we doo in other expoſicions / ſtandynge pryncipally in meditacions as it was ſaid at the begynnynge of thys book▪ If we take here good hede / how oure lorde was handled & tempted of the enemy: we ſhold not wonder though we wretches ben ofte ſythes tempted / for not oonly he was tempted in theſe thre tymes / But alſo as ſaint Bernard ſaith in other dyuer ſe tymes / as the Apoſtle ſaith that he was tempted in all maner temptacyou that longeth to the infirmyte of man. wythoute ſyn̄e. Ferthermore whan the enemy was fully ouercome & gone away angels comen & ſerueden and mynyſtreden hymMeditacio •• uo •• But now here take we good hede▪ and beholde we inwardly oure lorde Jheſu etynge alone and the Aūgels aboute hym / & thynke we deuoutely by ymagynacion tho thynges that folowen herafter / For they ben ful faire and ſtyrynge to deuocōn And ſo fyrſte we maye aſke▪ what maner of mete it was / that the Aungels ſerueden hym of after that longe faſt▪ Herof ſpeketh not holy wrytte / wherfore we maye here ymagyne by reaſon & ordeyne this worldly feeſt as vs lyketh not by errour affermynge / but deuoutly ymagynynge and ſuppoſyng and that after the comyn kynde of the manhede / For yt we take hede and ſpeke of his myghte after the godhede there is no queſtion / For it is no doubte / that he myght make what hym lyſt▪ And alſo haue of tho that ben & weren made at his owne wille / But we ſhall not fynde that he vſed this myght. and this power for hym ſelf or for his diſciples in her bodyly nede / But for the peple to ſhewe his godhede we reden. that at two tymes he fedde hem myraculouſly in grete multitude of a fewe loues and fyſſhes. but of his diſciples is wryten that in his owne preſence they plucked eeres of corne & eten hem for honger as it ſhal folowe herafter. ¶ Alſo what tyme he hym ſelf was wery of the way. and ſatte vpon the welle ſpekynge with the womā Samarytane we rede not that he made mete for to ete. but that he ſende his diſciples in to the Cyte to begge her mete / & ſo it was not lyckly that in thys tyme after his faſt & bodily honger he purueyed his mete by miracle fythen in thys tyme he ſhewed oonly his manhede / and alſo there was no peple▪ therfore to wyrche myracle to her edificacion / as comynly he dide / but oonly Aungels were there preſent / And ſythen in that hylle was noo dwellynge of men ne mete redy dyȝt we ſhall. ſuppoſe that Aūgels broughten him man̄es mete all redy dyghte fro another place. as it befelle to the prophete Danyel / ¶ For as holy wrytte telleth what tyme Danyel was put in the pytte of lyons / and Abacuk a nother prophete bare mete to his repars in the felde. goddes Aungel took hym vp by the here of his hede & bare hym fro then • in to babylonye to Danyel for to be fedde wyth that mete / And after anone he was borne ageyne / ¶ And ſo in that manere lete vs ymagyne here & with ghoſtly myrth / as it were rehetynge oure lorde▪ Jheſu at his mete / and alſo hauynge in ſpecyally his dere moder / thynke we deuoutly in this manere. what tyme ſathanas was reproued as a fals temptour. and vtterly dryuen away / holy Aungels in grete multitude comē to oure lord Jheſu after his vyctory / and fallynge downe to y• erthe deuoutely honoured hym / and ſalued hym as theyr lord and Almyghty god. And oure lord benyngly and ſwettely to ok hem vp enclynyng to hem with his hede. as hit were knowlechyng hym ſelf veray man / and in that ſomwhat laſſe & lowed fro Aūgels. And then̄e ſpeken the Aūgels & ſaydē thus Oure worthy lord / ye haue longe faſted: And it is now youre tyme to ete: what is youre wille that we ordeyne for you And then̄e he ſaid / goo forth to my dere moder / & what maner of mete ſhe hath redy / brynge to me / For there is none bodyly mete ſo lykynge to me as that is of hir dyghtynge. And anone two of theim goynge forth. ſodeynly were before hir▪ and with grete reuerence gretynge hir of hir ſone behalfe tolde their meſſage. And ſo of that ſymple mete y• ſhe had ordeyned to hir ſelf & Joſeph. the Aungels token with a loof and a to wel and other neceſſaryes. and broughten hit to Jheſu / And perauenture there with a few ſmale fyſſhes that oure lady had ordeyned then̄e as god wold / & ſo therwyth the Aungels comynge ſpradden the towel vpon the grounde & leiden brede theron. and myldly ſtoden & ſayden graces with oure lord Jheſu▪ abydynge his bleſſyng & tyl he was ſette. ¶ Now take goVide ſolitarie • t resluſe od entente here ſpecially thou that arte ſolytary / and haue in mynde why thou eteſt thy mete alone as withoute man̄es teliſhip the maner of this mete / And how lowely oure lorde Jheſꝰ ſytteth downe to his mete on the bare groūde. For there had he neyther bancquerre ne quyſſhen: and take hede howN curteyſly / and how ſobirly he taketh his mete / notwithſtondynge his honger after his longe faſt / The angels ſerueden hym as her lord. perauenture one of brede: another wyne: another dyȝt fyſſhes. ſome ſongen in the ſtede of mynſtrelſy that ſwete ſonge of heuen: and ſoo they reheteden and coūforted her lord as it longen to them with mykel Joye medled with cōpaſſion This teliſhip haſt thou though thou ſee hem not whan thou eteſt allone in thy celle yf thou be in charite / and ſpecyally when thou haſt thy herte to god as ye owe to haue after the byddynge of the apoſtle. the whiche ſaith to vs that whether we eten or drynken or ony other thynge doo / all we ſhall doo in the name of oure lord / the whyche name Jheſus we ſhall algate blyſſe and thanke hym in herte / haue we mykel haue we lytyl / haue we good / haue we badde / and ſoo ete oure mete though we ben alone. as though we ſeene bodyly the bleſſyd Aungels that ben preſente ghoſtly / And here with hauynge inward compaſſion of oure lorde Jheſu and beholdynge in mynde hym that is Almyghty god ſouerayne lorde and maker of alle the worlde that yeueth mete to alle fleſſhely creatures. ſoo meked and in maner neded to bodyly mete / and therewith etynge as another erthely man / mykel owe we to loue hym & thanke hym / and wyth a gladde wylle take penaunce / and ſuffre dyſeaſe for hym that ſoo moche hath ſuffred for vs / ¶ Ferthermore as to the proceſſe when our lord Jheſus had eten and ſayd grace. that is to ſaye thanketh the fader in his māhede of that bodily refeccion / He badde the Aūgels bere ageyn to his moder that was lefte tellyng hir that he ſhold in ſhorte tyme come to hir ageyne. And whan they hadden doo as he badde: & were come ageyne that was in ful ſhorte tyme. he ſpake to all the Aungels that weren there and ſaid: God ageyne to my fader and youre blyſſe and recōmendeth me to hym and to all the Courte of heuen For yet it behoueth me to doo my pylgremage here in erth a whyle / & a none therwyth they fallyng downe to the erthe. & deuoutely aſkynge his bleſſyng. after he had bleſſyd them wenten vp ageyn to heuen tellyng there theſe tidynges of his gracious vyctory. And therof was all the bleſſyd Courte reioyſed & fulfilled in myrthe & thankynge of god. And thus & in thys maner we may thynke & ymagyne the forſaid proceſſe to ſtyrynge of oure deuocion as by way of meditacion in the whiche proceſſe ben many good notabylitees touchyng temptacion of man in this world of the wiche ſaynte Gregory & other doctours ſpekē in the expoſicion of this Goſpel Duet▪ eſt Jheſus in deſerto & cetera And ſpecially Criſoſtome in in perfecto the whiche for they ben ſuffiſaūtly wryten not only in latyn but alſo in Engliſſhe we paſſen ouer at this tyme Spekynge ferthermore of the tornynge ageyne of oure Lorde 〈…〉 . Jheſus home to his moder at Nazareth. And then̄e whan he wente downe fro that hylle / and cam to Jordan / Johan Baptiſte as ſoone as he ſawe hym come towarde hym wyth his fynger puttynge toward hym ſhewed hym and ſayd / loo the lambe of god / loo he that dooth a way the ſyn̄es of the worlde He hit is / vpon whome I ſawe the holy ghoſt reſte what tyme I baptyſed hym ¶ Afterward alſo a nother day whan Johan hadde ſhewed hym as he dyde firſte. Andrewe and Peter with other diſciples / ſpeken wyth hym / and hadden a begynnynge of his knowleche as Johan telleth in his Goſpel / Afterward oure lord Jheſꝰ lefte that Countre▪ and took the waye towarde Galilee tyl he came to his moder at Nazareth whome we ſhall alſo folowe by cōpaſſion of his grete trauaylle all that longe waye of lxxiiii myle as it is ſaid before And what tyme that he was come home. and his moder had the ſyghte of hym / noo wonder was though ſhe was gladde & ioyeful in. ſo mykel that there may no tonge telle▪ wherfore anone ſhe roſe & clippynge and kyſſyng hym welcomyd hym home. and thanked the fader of heuen that brought hym ſauf to hir / But there with beholding his face lene & pale. ſhe had grete cōpaſſōn / and he ayenward reuerently enclynynge dyde hir worſhippe as to his moder. & alſo to Joſeph as to his trowed fader. And ſo dwellid he with them as he dyde before me kely. but in another maner of lyuynge as by ſhewynge withoute forth of his perfeccion more and more as it ſhal ſheweNota bene pro ordine capitulorū • modo ſ • ribe • di in ſequ • ntibus hereafter But for as mykel as it were longe werke & perauē ture tedious bothe to the reders & to the herers herof / yf al the proceſſe of ye bleſſid lyf of Jhu ſhold be wryten in Engliſſh ſo fully by meditacions as it is yet hyder to after the proceſſe of the book before named of Bonauenture in latyn. therfore hereafterward many chapitres & longe proceſſe that ſemeth lytyl edifycacōn in as to the maner of ſymple folke that this book is ſpecyally wryten to ſhalle be lefte vnto it drawe to the paſſion. the whiche with the grace of Jhu ſhalle be more playnly cōtynued / as the mater that is mooſt nedeful & moſte edyfyenge. And before oonly tho materes that ſemen mooſt fructuous and the Chapytres of theym ſhalle be wryten as god wille yeue grace / wherfore as the ſame BonauentureB byddeth. thou that wilt fele the ſwetnes and the fruyte of theſe meditacions / take heede algate and in all places deuoutlyVide ī co • ꝓxio ſeque ti qd hic omittitur in thy mynde beholdynge the perſone of oure lorde Jheſu in all his dedes. as whan he ſtante with his diſciples / and whan wyth other ſynful men / And whan he preched to the peple / And how he ſpeketh to theym / And alſo when̄e he wyrcheth myracles▪ & ſo forth takynge hede of all his dedes & his maners. and pryncipally beholdynge his bleſſid face yf thou canſt ymagyne it / that ſemeth to me mooſt hard of all other. but as I trowe: it is mooſt lykynge to hym that hath grace therof / And ſoo what tyme that ſynguler me ditacions ben not ſpecifyed. this generalle ſhal ſuffyle /

AFter that oure lorde Jheſus was come home ageyne to Nazareth fro his baptiſme and his temptacion. as it is ſayd. he beganne a lytil & a lytil to ſhewe hym ſelf and to tech pryuely and in party / For as openly and fully we rede not that he took vpon hym thoffyce of prechynge all that yere folowyng / that is to ſaye vnto that tyme that he wrought the firſt myracle at the weddyng that was that ſelf day a twelue moneth that he was baptiſed: And though he or his diſciples precheden in the meane tyme other whyle. Neuertheles it was not ſo fully nor ſo cuſtomably done before that Johan Baptiſte was taken & empriſoned: as after. And in that he gaf vs enſample of a wonderful mekenes. when touchyng thoffyce of prechynge he gaf ſtede to Johan yt was mykel leſſe & with oute compariſon more vnworthy than he / And ſoo we may ſee that he began not with booſt & blowynge as many done but with mekeneſſe lytyl & lytyl ſoftely. wherfore vpon a ſab botte daye when he was come in to the ſynagoge as he was wonte to doo with other as in ye chirche of Jewes. he roſe vp for to rede in maner of▪ a mynyſter or a Clerke. And whan there was take hym the book of the prophete yſaye. he tornyd to that pace where it is wryten & ſoo he redde in this maner The ſpyryte of oure lord hath reſted vpon me. wherfore he hath anoynted me. and for to preche to the poore. he hath ſēte me & cetera. And then̄e whan he had cloſed the booke & taken it to the ſeruaūt. he ſat down and then̄e he ſpake ferthermore This day is this ſcripture fulfylled in youre eres. Now take hede of hym / how mekely at begyn̄ynge he took vpon hym y• offyce of a reder as it were a ſymple clerke / fyrſte with a benigne and lowely chere redynge / and after expownyng it me kely of hym ſelf / & yet not openly expreſſyng or menyng hym ſelf when he ſaid. this day is fulfilled this ſcripture. as who ſeith / I that rede this this daye / am he. of whome it ſpeketh / And the eyen of all that were in the Synagoge were ſette be ſely in hym / And alle they wondred of theſe wordes of grace that yeden oute of his mouthe. And no wonder. for he was ſoueraynly fair & alſo mooſt eloquente / As Dauid ſaith of hym alſo / Thou faire in ſhappe paſſyng the chyldren of mē Specio • ꝰ • o •• a pre 〈…〉 s homi num and grace is ſhewed in thy lyppes. Ferthermore alſo our lord Jheſus beſyenge hym aboute oure ſauacōn beganne to clepe & gadre to hym dyſciples: and ſoo he cleped Peter & Andrew thre tymes / Fyrſte tyme when he was aboute y• water of Jordan as it was ſayd before / and then̄e they comē ſomwhat inDe quarto vocacione habetur Jo. po. cao luce quin to. capo to his knowleche / but they folowed not him / The ſeconde tyme he cleped them fro the ſhippe whan they werē aboute to take fyſſhe as luke telleth: But then̄e though they herden his doctryne & folowed hym / Neuertheles they ſoughten at that tyme to torne ageyne to theyr propre goodes. The third tyme as Mathewe telleth / he cleped them fro the ſhippe / when heMathei quarto et Marc. prio ſaide to them / Cometh after me / For I ſhall make you fyſſhers of men / And then̄e leften they her nettes & ſhyppe & fader & folowed hym: Alſo in y• two laſt tymes he cleped James & Johan as in y• ſame place is made mynde of hem with Peter & Andrew. Alſo ſpecially he cleped John fro the brydale as ſaynte Jerome ſaith / but that is not expreſſyd in the texte of the goſpell. ¶ Alſo ſpecyally he cleped Philip / & alſo in another place Mathew the publicane. But the manere of clepyng of the remenaūt is not expreſſely wryten. ſauf that luke maketh mynde of the twelue apoſtles choſen. & nameth hem all. Now take we here good entent to the manere of hym in thys clepyng and gadryng of hys dicyples / and of hys conuer ſacion wyth hem / how lowely he ſpeketh to them. and how homely he ſheweth hym ſelf to them / drawynge them to hys loue wythinforth by grace. and wythoute forth by dede famyliarly ledyng hem to hys moders hous. & alſo going wth hem ofte to her dwellynges / techyng & enformynge hem / & ſoo in alle manere beyng beſy aboute hem / & wyth as grete cure as 〈1 line〉 the moder hath of hyr owne ſone. In ſoo mykell that as is wryten. ſaynt Peter tolde. what tyme he ſlepte wyth hem in ony place. it was hys cuſtome to ryſe vp in the nyght hem ſlepyng And yf he fonde ony of them vnhyled ▪ preuely & ſoftely hyled hym ageyne. For he loued hem ful tenderly knowynge what he wold make of hem as though ſo were they were mē of rude & boyſtous condicions and of ſymple lygnage. Neuer theles he thoughte to make hem prynces of the worlde & chy • etayns of all Cryſten men in ghoſtly bathayll & domeſmen of other. Here alſo lete vs take hede of what manere peple began the feythe & the groūde of holy chyrche. as of ſuche ſymple fyſſhers / poure men and vnlerned. For our lord wolde not cheſe her to grete Clerkes and wyſe men. or mighty men of the worlde. leſte the grete dedes that ſholde after be done by hem myghte be aretted to her wordyneſſe / But thys he reſerued & kepte for hym ſelf / as it was reſō ſhewyng that only in hys owne goodnes & myght & wyſedom / he boughte vs and ſaued vs / Bleſſyd be he Jheſus wythoute ende

IT befelle that day twelue moneth yt our lord Jheſus was baptyſed as it is ſayd there was made a brydale in the coūtre of Galylee in a place that was cleped y• chane / of the whyche brydale there is doubte whos brydale it was. But we at thys tyme ſhall ſuppoſe a • ter the comyn opynyon that it was John euangelyſt as ſaint Jerome alſo telleth in the prologue of the goſpel of iohn. at the whyche brydale our lady Jhūs moder was as ſhe that was the eldeſt and moſte worthy of the thre ſyſters. And therfore ſhe was not bydden nor cleped thyder as other ſtraūgers weren / but ſhe was there in her ſiſters hous homely as in her owen hous ordeynyng & myniſtryng as mayſtres therof. And that we may vndſtande by thre euydences of the proceſſe of y• goſpel. Fyrſt by that the goſpel ſayth fyrſt / that the moder of Jhein was there / & after that Jheſus & hys diſcyples weren cleped or bidden therto. And ſo as we ſuppoſe it befell yt what tyme oure ladyes ſiſter Mary ſalome y• wyf of zebedee ſhapte to wedde her ſone John. ſhe yede before to oure lady to Nazareth that was fro y• Chane aboute four myle. ſaieng that ſhe wolde make a brydale to her ſone John / And ſoo thenne oure lady wente wyth hir to ordeine therfore certayne dayes before Soo that when other gheſtes were bede / ſhe was there all redy and homely be fore. ¶ The Seconde euydence is that ſhe knewe defaute of wyne. wherfore it ſemeth that ſhe ſatte not at that mete as other gheſtes that were beden. but that ſhe yede aboute mynyſtrynge as one of them that delyuerden mete and drynke and other neceſſaryes / wherfore ſhe perceyued by tyme and ſawe the defaulte of wyne / And tolde preuely her ſone therof / for helpe and remedy / and that myght ſhe not haue do yf ſhe hadde ſette amonge other wymen but ſhe had ryſen fro the borde that is not ſemely to be & alſo it is not to leue that ſhe that was vertuouſly ſhamfaſte. ſat by her ſo ne among men. wherfore it foloweth that ſhe ſatte not as a gheſte. but mynyſtred as it is ſayd before / ¶ The thyrde euydence herof is / that ſhe bad the ſeruaūtes for to goo to hyr ſo ne / and that they ſholde do what that he badde them do / And ſo it ſemeth that he was ouer hem: & that the brydale was gouerned by hyr / & therfor ſhe was beſy that no default were there at. wherfore we may take hede & vnderſtande the maner of thys brydale & the proceſſe of the myracle therat done thus. Fyrſte we ſhall beholde our lord Jheſu etynge there amonge hem as another comyn man / & that ſyttynge in the loweſt place & not amōg the grete & moſt worſhypful gheſtes abouen as we may ond er ſtande by thys proceſſe / For he ſhold after teche thys leſſon of the goſpel. whanthow arte beden to the brydale or to the feſte. ſytte & take thy ſtede in the loweſte place / And for as mykel as he wold firſte doo in dede that he ſholde after teche by woord. therfore he wolde not take the firſt & the pryncipall ſete in maner of prowde men / but rather the lower amonge ſymple mē ¶ Here with alſo behold our lady his moder yt al thynge were wel & couenably done. tellynge the ſeruaūtes & the mynyſtres how they ſholde ſerue & wherof. ¶ And ſoo after whan it drowe toward the ende of y• feſte / they comen to hyr & ſaiden there is no more wine. And ſhe āſwered abydeth a litil & I ſhall gete you to haue more / And ſhe wente out of the chā bre in to the hall to her ſone Jheſus that ſatte atte bordes ende nyhe y• cahmbers dore / & rownyd hym in the ere & ſaye / My dere ſone they haue noo more wyne. & ſhe thys our ſyſter is poure. wherfore I ne wete where we ſhal haue more & Jheſus āſwered & ſaid / what is y• to me & to the woman. Thys ſeme the an hard & a boſtous anſwere to hys moder / But neuerthe leſſe it was ſayd in myſtery & for our ductryne and techynge as ſaint Bernarde ſayth. and as it ſhall be tolde after the proceſſe / But of this hard & ſtraūge anſwere as to ſemynge hys moder was not diſtourbled ne in deſpeyre / but fully truſtynge in his grete godenes & benignite ſhe wente ageyne to y• ſeruaū tes and ſayd to them / Gooth to my ſone Jheſus and what ſo euer he ſayth and byddeth you do / doth and then at the byd dyng of our lord they fylleden the ſtenes that were ful of water / And anone at hys bleſſyng all y• water was tornyd in to wyne / And thenne he badde them drawe therof / And bere to the archetryclyne. that is to ſaye the mooſt worthy perſone of alle the hgeſtes in that hous. In the whyche byddyng we may ſee fyrſte the dyſcrecyon of our lorde. in that he ſente that wyne fyrſte to the moſte worſhypfull man. Alſo we maye ſee here by that our lorde ſatte fere fro hym in that he ſayd. Bereth hyt to Archetryclyne. And ſo ſythen he ſatte in the hygeſte place it ſemeth that oure lorde ſatte in the loweſt place / as it was ſayd before. And whan he hadde taſted the wyne & preyſed it / and he & other dronken therof. the mynyſtres that knewen how it was made tolden openly the myracle / And thenne hys dyſcyples byleueden in hym more ſadly as for the fyrſt myracle that they ſeen done before hem / And ſoo in that Jheſus ſhewed hys blyſſe & hys godhede ¶ Afterward whan the • eſte was al done / our lord Jheſus called John by himſelf & ſayd / Leue thys woman that thou haſt taken to thy wyf / & folowe me. For I ſhal bryng the to a better and more parfyte weddynge than thys is. And āone wythoute more Johan lefte hys wyf there. and folowed Jheſus. In thys forſayd proceſſe we may not many thynges to our doctryn & edificacion Fyrſt in that our lord Jheſus wold come and be preſente attebrydale & weddyng he ſhewed vs that matrymony & fleſſhely wedding is leefful and ordeined of god / but in that he called Johan ther fro. he doth vs to vnd er ſtonde that ghooſtly matrymony is mikel more better and perfite & worthy. Alſo in that harde anſwere and ſtraunge as to ſemynge that he yaf to his moder when he ſayd / what is that to me and to the woman as ſaynt Bernard ſayth. he taught vs that ben relygious and haue forſake the world. not for to be to beſy and haue to grete care about our fleſſhely parentes. ſoo that theyr nede lette not our ghoſtly exercyſe / for as long as we ben of the worlde ſo longe we be t • dette to our parentes. but after we haue left it / & forſake our ſelf / mykel more we be free and delyuerd of y• 〈…〉 beſineſſe of hem. and ſo we finde writen that ther cam vpon a tyme to an hermite or a monke that had forſake the worlde & lyued ſolytaryly in deſerte / his owen fleſſhely broder prayeng hym of hys helpe in a certeyne nede. touchinge the world. and he bade hym go to hys other broder that was dede longe afore And whanne he wondred of that byddynge and ſayde that he was dede as he knewe wel / the monk anſwerde & ſayd that ſo washe dede to the world. And ſoo thaught vs our lord Jhſus that we that haue forſake the worlde ſholde not beſy aboute oure pareutes and fleſſhely frendes ouer that. that relygyon aſketh. when he anſwered to hys moder and namely to ſuche moder ſayeng. what is that to me & to the womā ¶ Anoder vnderſtondyng is in this wordes. the whiche cominly doctoures tellen / and therfore we paſſe ouer atte this tyme. Ferthermore we haue here techynge of pacience & hope in the dede of 〈…〉 our lady that lefte not for that ſtraunge anſwere as it is ſayd before / And ſoo what tyme we callen to Jheſu for helpe atte oure nede bodily or ghoſtly. though we finde it not anone but rather hardnes & contrariete / we ſhall not leue therfore to calle vpon hym by gode hope / tyll thorugh his mercy and grace y• vnſauery water & cold of aduerſite & penaūce be torned in to wyne of comforte and ghoſtly lykynge / ¶ After thys myracle was done our lord Jheſus wyllyng & purpoſynge ſo for the to wyrche and preche openly for the ſauacion of man / he wente fro that place wyth hys moder and hys diſciples in to Capharnaum beſyde Naſareth leding hys moder by the wey and folowyng hys diſcyples / & beſily heryng his wordes and his techynge / For he was not ydell▪ but dyd and wroughte good or taughte and ſpake to edyfycacyon / And ſo doo we in

Whan̄e our lord Jhūs hadde choſen & gadred his diſciples as it is ſayd before. willynge to teche hem and enforme hem the perfeccion of y• newe lawe. he ladde hem vp in to an hille that is called Thabor about two myle fro Nazareth after the comyn opinion / and there he made to hem a longe ſermonAuguſtinꝰ de ſermō • dni in mō •• & ful of fruyte / the whyche as ſaint auſtin ſayth in the begynnynge of this boke that he made of that ſermon it conteyneth alle the perfeccion of Criſten liuinge / For in that ſermon he taughte hem fyrſte whiche men of god ben bleſſyd & worthy to haue his blyſſe / Alſo he taughte hem the true maner of prayer / of faſtinge / of Almeſdede & other vertues longynge to the parfite lyf of man as the texte of the goſpel opē ly telleth / and diuerſe doctoures & clerkes expounen it ſuffiſaū tly. the whiche proceſſe we may paſſe ouer here / for as mykel as it is wryten bothe in latyn & in Englyſſhe in many other places. And alſo it were ful long proceſſe to touche al the poyntes therof here as by maner of meditacōn / wherfor we ſhal at this time ſpecially note y• our lord began his ſermon fyrſt • ō dē p •• • ta •• at pouerte doyng vs to that pouerte is y• fyrſt groū de▪ of al goſtly excercyſe / For he that is ouerleyd & charged withe temporell gode & worldly rycheſſe maye not frely folowe Cryſt that is the mirrour & enſample of pouerte. namely he that hath liking & his affeccōn vnder theſe worldly goods. for he is not free. but thrall & as in bondage of hem. For of that thyng that a man loueth inwardly & by affeccion▪ he is made wilfully▪thrall & ſeruaūt. And therfore is the pour man bleſſid that is to ſay. he that inwardly loueth no thyng but god. For in that he is knitte to god. as for the more parte. wherfor ſay the ſaint Bernard in a ſermon. that pouerte is a grete fetherBernerdꝰ i ſ •• : quarto de aduēt • or a grete wynge. thorugh the whyche man fleeth ſoo ſoone in the kyngdome of heuene. For as to other vertues that folowen in this place of the goſpel. the mede of hem is behight for to come as in tyme that foloweth after / But to the vertue of pouerte it is not only behygthe for to come: but as in tyme that is now preſent it is yeuen of cryſte by y• forſayd wordes at the begin̄yng of his ſermon that ben in theſe. Bleſſyd be tho y• ben poure in ſpirite. for her mede is the kingdom of heuen. Lo he ſaith not / her mede ſhal be. but as now her me de is Alſo they that ben not only pour▪ but poure in ſpirite b • •• bleſſid / for therin ſtant the vertu of pouerte. & he is poure in ſpirite that hath lytil of the ſpirite of pryde / that is comyn to mankinde by the fyrſt ſyn̄e as a man is called poure worldly that hath lityl of worldly goods. But now leuynge this materB torne we vs to contēplacion beholdyng our lord Jhū how lowely & mekely he ſitteth vpon that hill. & his diſciples about him. & with how lowely & ſadde chere he ſpeketh thoo wordes ful of edificacion / & teched that nobel leſſon of ſouerayne perfeccion. & alſo how mekely & entētly his diſciples beholden his bleſſyd face / & heren the ſwete wordes / & ſetten hem beſyly in her mynde. And ſoo haue they grete Joye & ghoſtly lykynge in his ſpeche & in his ſighte / And ſpecyally as I hope they weren •• comforted in y• nobel ſhorte praier that he tauȝt hem amonge other in that tyme that is pater noſter. • that for the grete frute 〈…〉 that they felten therin / & alſo for the grete truſt & hope that they were put in therby / For as we maye well ſuppoſe as to the firſte / that is the fruite therof. not only they vnderſtonde it after the lettir. but alſo therwith they hadden thorugh grace y• ghoſtly vnd er ſtondyng of eche peticion therof / And ſythen ther in is conteyned the aſkynge of al that vs nedeth to the body & to the ſoule / and that touchinge our temporel lyf in this worlde & the lyf euerlaſtynge in a nother world & al comprehendid in ſo ſhorte wordes: no wonder thouȝ they hadden grete likinge & comforte in that praier by the grete fruyt that they taſted therin / And ſo hauen al they that thorugh grace felē the ghoſtly fruyte and the ſwete taſte therof. ¶ Alſo as to the SecondeSecundū comforte in that prayer. that is truſt and hope how might her truſt & hope be more ſtabled & ſtrengthed / than to ſee hym that al only knewe. what was nedeful and ſpedeful to hem to aſke / & that myghte only yeue hit hem / & teche hem the petycy on / by the whiche they myght not erre in her aſkinge / nor fay le of her aſkynge / And ſoo he that was domes man made the lybelle in her cauſe ageynſt the whyche he myght not yeue his dome & his ſentence. ¶ Alſo he that was lorde made the bille of his ſeruaūtes for to aſke only thoo thynges. that were nede ful to them and likyng to him for to graūte / More comforte myght not be touchinge prayer & aſkyng in nede. ¶ And alſo more ouer / this comforte of this prayer was the more / For as mykel as nexte before in the ſame place of that ſermon he reproued the prayer of ypocrytes & other that wern not wor thy to be herde / And ſoo was the medecine more confortable and likinge. that the defaulte & ſekenes was opened & tolde be fore / All this comforte ſhall we fynde in this forſayd prayer Pater noſter yf we ſaye hit deuoutly. & not in dedely ſyn̄e. For our lord Jhūs made not only this prayer to his diſcyples that weren that tyme ſpecially with hym in that hille. but alſo to vs and al Criſten men generally that ſhold make their prayer to the fader of heuen in his name in to the worldes ende • ō 〈◊〉 cauſa But the more harme is. here is mykel peple deceyued that leuen to mykel thys mooſt worthy prayer & beſt / by ſinguler de nocion in other priuate prayers / or ſayeng it withoute denocion / As we may ſee all day many men▪ and wymmen / bering bedes with trillynge on the fingers & waggynge ye lippes▪ but the ſyghte caſte to vanitees & the herte that only god knoweth as it is to drede ſette more vpon worldly thynges / Of ye whyche manere of peple ſpeketh our lord god by the prophete and ſaith thus / This peple prayeth & honoureth me with her lyppes.Populus hic labiis me honorat but their herte is fer from me But for as mykel as this matere is ſpoken of in many other tretees and bokes bothe in latyne and in englyſſhe▪ & this prayer ſufficaūtly expouned therfore we paſſen ouer more ſhortly at this time herof. But • ō de •• p • ri • cia o ••• i on •• Pa ••• noſ ••• one thynge touchyng this prayer▪ ſothely I trowe that whoo ſo wille yeue his entente for to ſaye it wyth deuocion & hath an inward deſire to the ghoſtly vnderſtonding therof ſettyng his herte as mykel as he may when he ſaith it both in comin and in pryuate / he ſhalle thorughe grace by proceſſe of tyme fynde ſoo mykel comforte there in. that there is none prayer made of man / that ſhal be to hym ſoo ſauery & ſo effectuell in what ſo euer nede or caas he be ſtyred ſpecially to pray for remedy and helpe to god. & ſoo ſhall he fynde in his ſowle when god wyll yeue his grace with grete likynge diuerſe vnderſton dynge therof moſte aperteyneth to hys deſyre and that other than is writen in the comyn expoſicion therof or parau •• ur better than he can tell. But mykel folke as ſeruaūtes and by red men haue more wille to praye for ſpeciall mede that they coueyten here than as true ſones for the loue and the pleſyng of oure fader god of heuen / And ſo they ſetten more her lik •• ge and beſines in a pryuate prayer made of man to our lady or to other ſain • of heuē. thā they done this in general praier made of god hym ſelf. the whiche withoute doubte is mooſt pleſinge to hym and moſt ſpedful to vs. and therfor they ben deceyued in many maners / I ſpeke not here of the ſauter and the ſeruice in holy chirche. Neuertheles other deuoute praiers made to god and to oure lady & other ſayntes ben good to be ſaid after that the deuocion of men is ſtired to ſaye them in couenable tyme. ſo that they ſette not her affeccion the laſſe vpon this moſte worthy prayer Pater noſter: As mykell folke in the ſayeng of other priuate praiers ſetten all her entent & ſpeken hem with grete deuocion / but in the ſayenge of the Pater noſter they ben to necligent & rabben it forth withoute deuocion / & that maketh ofte ſpecial mede temporel yt they hope for to haue by the ſayenge of ſuche priuate prayers / as to ouercome their enemyes / or for to be kepte fro fyre or water or ſodeyne deth. or other bodely perils / And that is a grete foly to truſt vpon / by ye ſaieng of ony praiers. without ritghwys lyuing. And alſo men ſhold not deſyre ſuche ſpecial temporel medes. but only as is the wylle of god that all only knoweth what is ſpedful to vs / and that withoute doubte ſhal gete vs moſte effectuelly of ony other prayer the Pater noſter yf it be ſayd truly wyth deuocion / and ſpecially by that peticion & aſkinge Fiat volūtas tua. ſicut in celo et in terra / that is to ſaye Oure • ader in heuen / thy wylle be doone in al thing as in heuen ſo in erthe. And ſo yf it be beſt to vs for to be kepte fro fyer or water or ſodeyne deth or ony other bodily perylle wyth oute doubte our fader of heuen god wylle yeue it vs after the forſayd peticion with rightwys linyng. & els not / ſaye we neuer ſo many priuate prayers / For as we rede al daye of diuer ſe martirs & ſaintes. that ſom̄e were brente. ſomme drowned and in other diuerſe maners putte to ſhamful dethe as to the worlde / and that was beſt to hem & encreace of her Joye and bliſſe of heuen. wherfor it had ben a grete open foly to hem as we may well were to haue prayed for to be kept fro ſuche bodily harmes or perils & as ayenſt ſodeyne deth. it is ſpedeful to many men for to haue ſuche dethe ſhamful to mannes ſyghte / As ſaynt Gregory telleth by Enſample of the prophete Abdo that was woryed of the lyon / that god purged of tyme here ryghtwys men by ſuche ſhamful dethe / For as holy writJuſ • ꝰ ſimo • te • occupatꝰ fu •• it in refrige ••• •• it te wytneſſeth ſothely / the ryghtwyſman yf he be ouercome by ony maner of bodely dethe / his ſoule ſhal be ſaued and be ſette in reſte euerlaſtynge / Neuertheles we prayen ofte & that lawfully to be kepte fro ſodayne dethe. but that is vnderſton de that we be not combred wyth dedely ſynne therinne to deye withoute repentaūce of herte & ſhryfte of mouthe. and therto as I hope is mooſt beſte & effectuel prayer the pater noſter ſpecyally in the two laſte petycyons and aſkinges therof by the whyche we prayen almighty god fader of heuen that he ſuf freth vs to falle & to be combred with temptacyon of dedelyEt n • no • i ducas in •• p ta •• on • ſyn̄e but that he kepe vs and delyuere vs fro all wyckedneſſe And though it ſo be that the matere of this worthy prayer be ſo plentiuous. & alſo the theſyre of the wryther herof were to ſpeke more there of / Neuertheles for it is writen in ſo many other places as I hope ſuffyſaūtly. and alſo for the grete proceſſe that foloweth after / we leue this matere at thys tyme & al the fructuous ſermons that our lord Jhūs made to his diſcyples in that hyll before / goynge downe with him by deuoute contemplacion. and beholdinge how that after that noble leſſon taught in the hyll as it was ſkylful for the hyghe per feccion therof our lord Jhūs cam downe with that meke t • lke of his diſciples ſpekyng alſo homely with hem by the waye. & they as the chykens of the hen̄e folowen him with mikel ghoſtly lykynge coueytynge eche before other to be ne •• hym and here is vertuous & ſwete wordes ¶ And after he was come downe mykel peple cam ageinſt him bringinge diuerſe ſe ke folke & many as the goſpel telleth by proceſſe. the whiche al he ful of mercy heled. & made hole bothe in body & in ſoule ¶ And thus ſhotly we paſſen here ouer mykel proceſſe of tye goſpel & many chapiters of the forſayd boke of bo • a •• u •• t for the litil edificacion of hem as it ſemeth nedful to ſimple ſoules / to y• whiche this boke is ſpecially writen in engliſſhe as it hath ofte be ſayd here before / And ſo leuyng this proceſſe in many places we ſhall only telle the notabylytees therupon ſhortely to edyficacion:

IN this goſpelNōde i • i • mi ta • ibꝰ corpo ralibꝰ & ſpū alibꝰ. we haue enſample & doctryne that ofte ſythes bodely ſykenes cometh of ghoſtely ſikenes that is ſin̄e. and yt the helinge of ghoſtly ſekenes is ofte cauſe of bodyly hele. In that our lord firſt foriaf to y• paletike his ſin̄es / & after heled him of ye bodily paleſye ¶ Alſo here we may ſee the grete vertu of true bilyue in y• y• the feith & the biliue of one man. helped & ſaueth another. as the feyth of ye berers of this paletike man / ſaued hym & alſo in the next chapytre before the feithe of CenturioDe •• ute fidei gate hele to his ſeruaūte / And alſo here after the feithe of the woman Chananee ſaued her douȝter / And ſo it falleth now al daye that children baptyſed / & after dede before the yeres of diſcreſſion ben ſaued in the feith of their godfaders thorugh the meryte of criſt: & this is openly ageinſte ſomme heretikes that helden the contrary opinion:

The goſpel nameth not the woman / that was heled by ye Finibria veſtimē • a bin touching of the hemme of Jhūs clothinge / But ſaint Ambroſe. and other doctours ſayen that ſhe was Martha. the ſyſter of mary Maudeleyne by the hemme of Jheſus clothynge as ſainte Bernerd ſaith may be vnderſtonde euery meke ſeruaūt of god / the whyche in ony vertuous dede yt he doth oweth to knowe truly herte and openly knowleche by mouthe that only god is principall doer therof / and noughté he as the clothe heled not. but our lord Jhūs that wered that cloth

OVre curteis lord Jheſus was prayed of Symon the leproſe on a daye to ete with him / and therto he graūted gladly & came to mete as he was wonte to do oftſythes both of hys owene curtoſie & alſo for the loue & the zele that he hadNō de cu •• al • tate • dom 〈◊〉 I •••• to the ſauacyon of man̄es ſowles. for y• wyche he was made man / for ſo etyng wyth hem & benygnly comining wyth hem he drowe hem to ye loue of hym. Alſo for as mykel as he made hym ſelf ſo pertitely poure that he toke none poceſſion of worldly godes for hym ſelf. as for hys. therfore thruȝ that loue of pouerte he that was ye mirrour of mekenes what time that he was prayed or beden to mete. toke it for the tyme & the place mekely. & wyth curteſye / thanking / & gode wyll. And thē ne it befelle that Mary Maudeleyne that parauentur of time before had herde hym preche. & thorugh touchyng of hys grace was gretly ſtyred to compunction and to the feruent loue of hym: though hit were yet preuely hydde in her herte. whan ſhe herde & knew that he was at mete in the hous of the forſayd Simon. ſhe was feruētly touched with ſorow of herte with inforth for her ſynnes: & alſo wyth. the brennynge fyre of hys loue / that ſhe myght no lenger abyde. but anone ſhe wente to that forſayd hous where Jheſus ſat at mete. conſidryng that wythoute hym ſhe myght not be ſauf. ne haue foryeuenes of hir ſyn̄es. and ſo ſhe went bodely in to the hous / And as ſhe had foryete hir ſelf taking none regarde to ye geſtes that there were at the mete holding doune hir face & hir eyen to the erth ſhe letted not tyll ſhe come to hym that ſhe ſought. & inwardlyNō 〈…〉 loued our lord Jheſu. And anone then̄e ſhe fell doune to the grounde proſtrate at hys feet. and wyth grete inward ſorowe & ſhame for hyr ſynnes ſpake in hyr herte to hym. thynkynge as it were in thys manere. My ſwete lord I wote well and truly knowleche / yt ye be my god and my lorde. and that I haue offendyd your hyghe mageſte in many grete offenſes and treſpaces in ſo mykel that I knowleche ſothely that my ſynnes ben wythoute nombre as the grauell of the ſee / But for as mykel as I belyue that your mercy paſſeth alle thynge Therfor I wretchyd & ſynful come to you / & flee to your grete mercy. forthynkynge inwardly of that I haue offendid & aſkynge mercy & foryeuenes. And I behete with all my herte amē dement of my ſyn̄es / And that I ſhall neuer to my power for ſake youre obedyence. Good lord put me not fro you. & forſake not my repentaūce. for other refute I wote well I may none haue. and alſo I wyll not haue / For I loue you ſoueraynly aboue alle other. wherfore gode lorde forſake ye not me / but punyſſhe ye me at youre wille. Neuertheles I aſke algate mercy. And here wyth wyth grete turſte of hys mercy and inward affectyon of hys loue /

IT befelle vpon a time that our lord Jhūs ſholde go fro ye Coūtre of Juda in to galilee. he muſt make his wey by the Coūtre of Samarye / where was a drawe welle that they called the well of Jacob. that was a pitte of water / vpō the whiche pytte he reſted hym as wery of goynge: Lord Jhū 〈…〉 what is this that thou yt arte the ſothfaſt wey & maker of all erthly way. ſoo arte wery of the wey. the whiche thorugh thy ſouereyne myght bereſt vp & conforteſt all other in her way. But thus woldeſt thou in thy manhede ſhewe all thy kyndely Infirmite of man. as in honger. in thurſt & werines oft ſythes & ſuche other for to ſhewe the very kynde of man that thou tokeſt for our ſake. & ſo was al thy bodily liuing in this worlde paynfull & traueillous to our enſāple / bleſſid be thou euer In the mene time as he ſat ſo on the well & his diſciples were gone in to next the cite to bye men / there come a woman of that coūtre to fette water at yt welle ye whiche was called lucy / & our lord Jhūs willing ſhewe to hyr & by hyr to other his godhede. ſpake with hir long time of a grete thing & hyghe inNot • ghoſtly vnd er ſtondyng the whiche ſpeking bothe of him & hir. & how his diſciples come ageyn. & how at the womans worde the peple of the Cite comē out to hym & helde him with hem a certeyne time. & after how he went fro hem. we paſſen ouer at this time. for as mykel as hit is open & plainly wryten in the goſpel of John. But in this proceſſe we may note in our lord Jhū firſt a token of grete mekenes in that he wold be alNota •••• lone what tyme he ſente his diſciples in to the cite for to bey mete. And in that byenge enſample▪ that is leefull to goddes ſeruaūtes for to haue money & reſerue it to her nede: Alſo in yt he ſpake ſo homely with that ſymple womā & of ſo greteContra ſ • ꝑbos doctores & p̄dicatores thinges / as though it had be with many grete wyſe mē. the pryde & the preſumpcion of many grete clerkes & prechours is confoūded & reproued. ye whiche yf they ſhold ſhewe her wyſedom or cūnynge not only to one man / but alſo to fewe men / they wolde holde all as loſt & ſuche a ſimple audience telle vnworthy to take her proude ſpeche. ¶ Ferthermore in that theExemplū contra gulā dyſcyples broughten her mete to him & beden him ete there at welle / we haue enſample of pouerte and bodyly penaunce in his maner of fedynge after his trauaylle / ſoo there wythoute the Cyte as we may ſuppoſe drynkynge of the water & that not only at this time / but as we ſuppoſe ofte ſythes / whanne he wente by the coūtre he ete in that maner without the townes & dwellyng of men atte ſom̄e Ryuer or welle / were he neuer ſo wery or trauaylled in body. ſhewynge therin ye grete loue that he had in pouerte and mekeneſſe. he vſed not curyous dyghtynge of dyuerſe metes roſted & ſoden. nor precyous veſſell of ſiluer of peewter / nor delycate wynes whyte & rede but only the clene water of ye welle or the Ryuer etynge brede ther with as a poore man mekely vpon therthe / Alſo in that he āſwered to his diſcyples fyrſt where they bedē him go to mete / & ſayd to hem thus / I haue mete to ete yt ye knowe not / forExemplū ꝓ p̄dicatoti b • & curatis my mete is that I doo & worche the wyll of hym that ſent me And ſoo he abode the comynge of men of the Cyte to preche hem. firſt we may ſee. how beſy he was aboute ghoſtly fedynge. Fyrſt fulyllynge in dede that longeth to the ſoule & ghoſtly ſuſtenaūce / than that longeth to the bodyly ſuſtynaunce / thoughe he hadde therto grete nede. And ſo yaf he Enſample to prechours and curates for to doo. Mykell more ghoſtly fruyte is conteyned in this goſpell. the whiche who ſo deſyreth to knowe more fully / he ſhall fynde hit in the boke of ſaynte Auguſtyne / vpon ye goſpel of John / where he maketh of ye proceſſe of this goſpel a long proceſſe & clergiable ful of ghoſtly frute But for aſmoche as here is made mynde of ye pouerte of our lorde Jheſus as it is ofte before. & alſo of his abſtynence / therfore of thyſe two vertues perfytly taughte vs by enſample / bothe of hym & his diſcyples it ſhall folow after more plainly in the nexte chapyter /

¶ Hic p̄mittūtur plura capitula & tranſit ad caplm xxxvii. in Bonauentura pro eo qd materia huiꝰ capli videtur conueniencius ſequi iſtud capitulū pretactum / Sed poſtea ſequntur de ipſis quinque capitula ꝑtinencia ad contemplacōnem pro die Jouis /

IN a ſabotte daye as the diſcyples of our lorde Jheſu wē ten by the feeldes wyth hym where ripe corne was growynge / they were ahongred and pluckeden the eres / and froteden hem bytwene her hondes: and ete hem / And the pharyſees that euer aſpyeden our lordes wordes and dedes for to take hym in defaulte agaynſte theyr lawe: reproued herfore bothe hym and his diſcyples / And ſayden that it was vnle • ffull on the ſabotte daye. But our lorde excuſed hem firſt by nede that is out take in the lawe / As Dauyd and his men in nede etenNota the preſtes brede that was elles forboden / And alſo by that reaſon that the preſtes of the lawe on the ſabotte daye cyrcumſiced and made ſacrifyce. the whyche were bodily werkes not ſo nedfull as that they diden / And alſo his preſence that was lorde and auctour of the lawe yaue hem leue /

But yf we take here Inwarde entente wyth deuoute compaſſyon of that nede of the diſciples in the preſence of their lord almyghty. we owen reſonably to be ſtired to ye loue of pouerte & bodily nede for his ſake / For wond er full it is to thynke yt they that were choſē ſo ſpecyally to y• hye degree of apoſtles. & there thrugh made prynces & domeſmē of the worlde ſholde be put in to ſo grete pouerte & nede for to ete the rawe corne for hongre as they were vnreſonable beſtes / and nāly in his preſence that was maker of all mete & drynke at his wyll: & lorde of all the worlde. as though he myght not helpe hem at her nede / But the good lorde that dyde all thyng for our ſauacōn. he ſuffreth this nede in hem for the beſte as he toke in hymſelfe all the nede of mankynde wythoute ſyn̄e / And ſoo though he had copaſſōn of hem in aſmoche as he loued hem tend er ly. Neuertheles it lyked hym that nede in hem & the gode wyll of hē therwyth that gladly ſuffred that nede for his loue And ſoo it pleſyd hym not on̄ly for her mede that he knewe moche therfore. but alſo for enſāple for vs that ſholde come after / ForNota tria here haue we ſpecyally that haue forſake the worlde for ye loue of god enſāple & ſtirynge to thre vertues namly that bē nedefull to vs / That is to ſay pacyēce in bodily nede. perfyte pouerte.Primū & ayenſte gloteny vertuous abſtynēce / And as to the firſt ſythen the diſcyples of Jhū that hadden lefte & forſaken all yt Corporalis neceſſi ••• they had for to folowe hym ſuffreden pacyently & gladly ſoo grete nede of bodily honger in his preſence. whom they ſawe myraculouſly fede other men. & helpe at her nede / moche more we owen to be pacyent in bodily nede whan it falleth that bē not ſoo worthy: ne ſoo perfytly louen god / but rather haue deſerued for our myſliuyng & vnkyndnes ayenſte our lorde god moche more penaūce & dyſeaſe than he wylle ſuffre vs for to haue / And perauēture we comē neuer to ſoo grete nede for to ſuffre for his ſake / As to the ſeconde that is perfyte pouerteeSecundū Perfectap • upertas for goddes loue. we ſhal vnd er ſtonde that his pouerte paſſed in perfeccōn the hyeſt degree of wylful pouerte of other withoute cōparyſon / For other men̄es pouerte that haue forſakē for cryſtes loue all rycheſſes & worſhyppes of ye worlde is in reputacōn of mē in aſmoche as it is holde vertuous as it is / ButNota de perfectiſſima paupertats Criſti his pouerte was in repreyf & diſpyte of men in aſmoche as it was not knowē yt he toke this pouerte wilfully. but as of nede as it ſemyth in the forſayd proceſſe of him & his diſcyples. whan they eten rawe corne for honger and he halpe hem not and in many other places of the goſpel he ſhewed hym as poore & nedy / And for aſmoche as that pouertee that comyth of nede & not of wyll is in diſpyte & repreif. and all that knewen hym ſawe that he had nother hous nor poſſeſſions. they hadden hym in the more contēpte. For comynly ſuche nedeful poor men ben diſpyſed of al men & ſette a • nought / But neuertheles they maye be full honorable in his ſyghte that thꝰ yaue enſāple therof / wherfore it is full perylloꝰ for to diſpyſe ony poore man / But yf we wyll wyte who is vertuouſly & perfytlyNota poore. we ſhall vnd er ſtonde that not on̄ly he that made his profeſſōn to pouerte & hath left all worldly richeſſes as in hauour wythout forthe. but he that therwyth hath that pouerte ſette in his hert wythin forthe: ſo that he wyll not more loue nor deſire ony worldely godes or poſſeſſions but on̄ly that is nedefull to his liuyng / For yf a man be in pouerte & ſuffre nede without forth thrugh lacke of worldly godes. and therwith he deſyre wyth delyberacyon in herte wythin forth more than hym nedeth / that man lyueth not in vertuous pouerte. but in wretched nede wythout mede / For the luſte of the wyll within forth with full aſſente therto ſuffyſeth to the fulfyllyng of ſyn̄e & to the loſſe of mede / wherfore he yt wyll be perfyte poreNota 〈…〉 he muſte loke that neyther he haue nor deſire more than is nedeful to his liuynge. Of this vertuous pouerte ſpekyth ſaynt Bernarde ſermone quarto de Aduētu & in ſermone quarto deBernarde T ••• ta cō •• a g • l •• Natiuitate dn̄i / Ferdermore towchyng the thyrde vertue that is abſtynence / wherof agaynſt gloteny we haue enſample here in the diſcyples. and alſo byfore in our lorde Jheſu. we ſhal vnd er ſtonde that gloteny is a vyce agaynſte the whyche it behoueth vs while we lyuen in this fleſſhe for to haue contynuell batayll. as holy faders that knowen the temptacōn therof by longe experiēce techen vs. & ſpecyally ſaynt Bernarde in dyuerſe places telleth howe we ſhalle flee gloteny / and nouryſſhe the body on̄ly as it nedeth to the hele therof and more ſhal we not ſeche o • deſire to the body / wherfore in all that we taken ouer / that is to ſaye to fulfylle the luſte & the likinge / that paſſeth the termes of kynde. and diſpoſeth to dethe bodily & ghoſtly / Nota contra plures beſtiales & guloſos And ſoo it falleth ofte that many men ben ſomoche ouer: comen wyth the luſte & likynge of the fleſſhe / that as vnreſonable beſtes they putten the luſt before the hele takyng ſuche metes & drynkes the whiche they knowē well contrary to theyr hele / And after the whiche they woten well that they ſhall fele grete paſſions & ſekeneſſes / And ſoo not on̄ly in the bodi vndiſpoſed to ſerue god. & to vertuous occupacōn But alſo ye N ſoule is defoyled that he maye not ſee god wyth clen̄es of herte as he made hym to. And ſothly this is a foule vyce & a peryllous / And neuertheles moche peple ben blynded and deceyued in this poynte bothe ghoſtly & worldely: yt excuſen hem falſly by the loue of the fleſſhe & the ſtirynge of the luſt / that cominly eſchewyth that is mooſt holſome to the kynde / yf it be not likynge to the ſenſualyte. & deſyreth that is mooſt vnholſome yf it be delycate & likynge therto / wherfore amōge all ye ſpicesNota of gloteny this ſemith mooſt reprouable. in aſmoche as it is not on̄ly contrary to the ſoule. but alſo it deſtroyeth & ſleeth y• body / And ſoo he that taketh mete or drynke wilfully knowynge that it is contrary to hym and vndiſpoſing to bodily hele. maye drede of his dome and repreif in goddys ſyghte as of a man ſleer / and that is worſe. ſleer of hymſelfe / Other men that ben ouercome by the ſenſualyte & the temptacyon of the fleſſh for to take of mete & drynke that is holſome though it be likyng. eyther in vntyme or more in quātyte than it nedeth or with grete luſte & gredynes ben more excuſable for the co: myn Infirmyte of the firſte ſyn̄e of adam / But for aſmoche as this vyce of gloteny in all his ſpyces is reprouable / therfore it is nedefull to vs for to eſchewe it to our power / And gete and kepe the vertue of dyſcrete abſtynence / As oure lorde Jheſus & his apoſtles and other ſayntes hauen bothe taughte vs & yeuen vs Enſample kepynge the body and fedynge as it is nedefull therto / after yt kynde therof & the trauayle that longeth therto. In maner as a horſe oweth to be kepte for to doo his Journey / ſo that he fayle not by defaulte by to mykell abſtynēce on that one ſyde. & that he be not rebelle to the ſpirite & proude by mykel pamprynge on that other ſyde. but in a gode meane of abſtinence that techeth the vertu of dyſcreſſion. theD 〈…〉 whtche diſcreſſion as ſaynt Bernard ſayth is not only a vertu. but alſo keper & leder of all other vertues: For yf that lacke yt ſemeth vertu is vyce. And as ſanit gregory ſayth Diſcreſſion is moder and kepar of all vertues / this diſcreſſion touchynge abſtynence & fedynge of the body. ſtant generally in this poynt as ſaynt auguſtyn ſayth in his book of confeſſions y• a man take of mete & drynke to ſuſtenaūce of the body onely as he wolde take of medecyne for to hele his Infirmyte. wherfore ryght as in takynge of medecyn man hath no reward to more or leſſe / or to the precioſite. or boyſtneſſe or ſwetneſſe or bytternes / but onely as it is mooſt conuenient & profitable to hele the ſore or the ſekeneſſe / ſo for as mykell as honger and thurſt ben Infyrmyte of mankynde thuroghe the firſte ſynne of man. mete & drynke that ben as medecyn to this Infirmite ſhold be take only as for hele therof / as ſaynt auguſtyn ſeyth Thus mykell is ſpecially ſpoken here of abſtinēce & glotony by occaſion of the honger & the ſymple fode ther ageynſt of y• diſciples of Jheſu as it it ſayd / for as mykell as here endeth y• thirde parte of this boke that ſtant in cōtēplacion of Criſtes lyf for the weneſday / vpon the whiche day to our enſample he began to fyght ageynſt glotony ſpecially by his faſtynge in deſerte as it is ſayd before. the whiche vyce of glotony he graūte vs of his grace to eſchewe & the vertu of diſcrete abſtyneuce to kepe that is bleſſid wythouten ende Jheſus

NOw hangeth oure lorde Jheſus on the croſſe in grete payne: & yet he is not ydle. by cauſe of y• payn: But he wroughte alwaye: & ſpake y• was profytable for vs / wherfo • ſoN • v • . • ba d • in 〈…〉 hangynge he ſpake vii. no table wordes that ben foūden writen in the goſpell The firſt was in the tune that they crucifyed hym whā he prayed for hem ſayengeP 〈…〉 vb • pt igno ••• illis S • dm mul • e • e • ſ • filius tu •• Te • c •• hodieme cū eris • paradiſo Quartū hely hely lama zabatani thus / Fader foryeue hem: for they wite nought what thei done. the whiche worde was a worde of grete pacience: of grete loue & vnſpeka ble benygnyte / The ſecōde was to his moder ſayeng thꝰ / woman loo thy ſone: & alſo to John. loo thy moder / He called not her at that time moder: leeſt ſhe ſholde thrugh feruent tend er nes haue ben more ſory / The thyrde was to the bleſſed theyf ſayenge. this daye thou ſhalt be wyth me in paradiſe. wherin his mooſt large merci is openly ſhewed / The fourth was whan he ſayd Hely hely lamazabatany. that is to ſaye / My god whi haſt yu forſake me. as though he ſaid in this ſentēce: / My god fad er of heuen yu haſt ſomoche loued the redempcōn of y• worlde that thou haſt yeuen me therfore. and as it ſemed forſaken Lo Jhū what cōforte was that forſayd worde to all thyn enmyes. and what diſcōforte to all thy frendes / Sothly as it ſemyth. there was neuer worde that oure lorde ſpake that yaaf ſo moche boldenes to hys enemyes: and ſo moche occaſion to hys frendes for to deſpayre / that he was god / as that worde / For they vnderſtode hit that tyme: but nakedly after theletter ſouneth / But our lord wold ſhewe in to the laſt ende that as he ſuffred in body fully after the kynde of man. ſo alſo in hisB N ſpekynge after the infirmyte of man / that he was very man ſuſpendyng for the tyme the vſe of all the myghte of ye godhe de The v worde was Sicio / I am thurſty. the whiche wordeQuintū Scicio alſo was occaſion to his moder. and Johan & other frendes of grete compaſſiou & to his wicked enemyes of grete reioicing & gladnes. For though it ſoo be. that it may be vnd er ſtonde that worde of Sicio or thyrſt ghooſtly to that entent that he thyrſted then̄e ye hele of ſoules. Neuertheles alſo in ſothnes he thirſted bodily by cauſe of grete paſſing oute of blood: where thrugh he was al drye withinforthe & thyrſty / And then̄e tho wycked deuils lym̄es yt euer caſt hou they myght mooſt noye him token eyſell & gall. & profered him vp to drinke: O curſid wo denes of hem yt ben neuer filled wyth malyce. but in al tymeSe • tū Conſū matū eſt noyen as moche as they can. or mowen. The ſexte word was when he ſayd cōſūmatū eſt. it is al ended: as though he ſayde thus. Fader the obedience that thou haſt yeuen me. I▪ haue par fytely & fully done in dede / And yet I am redy to doo what ſoo thou bydde me: But all that is wryten now of me is fulfylled: wherfore yf it be thy wyll: call me now ageyn to the. And then̄e ſayde the fader. Come now my ſwete loued ſone. thou haſt done well all thynges / and I wyll not that thou be more tormented. & therfore come now: for I ſhall clyppe the withNota de modo moriedi myn armes: & take the tn to my boſome. And after that tyme our lord began to fayle in ſyghte in maner of deynge men / & waxe all plae. now ſtynkyng y• eyen. & now open̄yng & bowed his hede now in to one ſyde. & now in to another ſide: fayllingSepti mnm verbū pater in manꝰ t. all the ſtrengthes and all the veynes then̄e voyde. And ſo atte laſt put to the ſeuenth worde wyth a ſtronge crye & wepynge teres ſayenge thus / Fader I cōmende my ſpiryte in to thy hondes. and therwith he yelded vp the ſpirite. bowyng his hede vp on his breſt towarde the fader as in maner of thankyng that he called him to hym: & yeuynge hym his ſpiryte / At this crye then̄e was cōuerted centurio there beyng. & ſayd / Sothly thisVere filius de • tat • ſte man was goddis ſone: by cauſe that he ſawe him ſoo cryeng deye / For other men whan they deye maye not crye •• herfore he byleued in him / Sothly this crye was ſo grete as holy • he ſayen. that it was herde in to helle / O lorde god. in • hat ſtate was that tyme his mod er s ſoule whan ſhe ſawe hym ſo pa •• fully fayle wepe and deye / Sothly I trowe that to • •• e mul tytude of anguyſſhes ſhe was all oute of herſelf: and vn •• iable made as half dede / And that now moche more than what tyme ſhe mette wyth hym beryng y• croſſe as it is ſayd what trowe we dyde then̄e mawdlayne the true loued diſcypleſſe what John his owne derlynge: & other i • ſyſters of our lady / But what myghte they doo: they were all ful of ſorow & byt terneſſe: and therfore they wepten ſore wythout remedye Lo now hanged our lorde on this croſſe dede. & all that grete multytude gooth awaye towarde the cyte: and his ſoroufull mod er wyth the iiii. ſyſters felawes ſette her doune beſyde the croſſe / and beholdeth pyteouſly her dere ſone ſoo ferde wyth. and abideth helpe fro god that ſhe myght haue hym to her: and bene hym / Then̄e alſo yf thou beholde well thy lorde. thou mayſte haue here matere ynough of hyghe cōpaſſyon ſeenge hym ſo tormented. y• fro the ſole of the fote. in to the higheſt parte of the hede. there was in him noo hole place. ne mēbre wythout paſſion / This is a pyteous ſyght: and a Joyeful ſyghte / A pyteous ſighte in hym. for that harde paſſion: that he ſuffred for our ſauacōn / But it is a likynge ſyghte to vs. for the matere and theffecte that we haue therby of our redempcōn Sothly this ſighte of our lorde hangynge ſoo on the croſſe by deuout ymagynacyon of ſoule is ſoo lykynge to ſomme creatures that after longe exercyſe of ſorowfull compaſſion: they felen ſomtyme ſoo grete lykyng not on̄ly in the ſoule. but alſo in the body y• they can not telle: & that maye noo man knowe but he alonly that by experyence felyth it / And thenne may heMichi autē abſit glori ari well ſaye wyth the appoſtle / Betyde me neuer to be Joyefull but in the croſſe of my lorde Jhū cryſte /