te c Jâ—mÌ„ sup canâ— serÌ„ lxxi ¶ How our lorde JhuÌ„s caste out of the temple the byars the sellars ayenste goddis lawe Caplm xxxii TWo tymes as the gospel makith mynde our lorde JhuÌ„s caste out of the temple the byers the sellars therin and that with a scourge made of cordes yâ— whiche dede amonge all the myracles yâ— he wrought semith wonderfull for what tyme that he wroughte other myracles in yâ— whiche he shewed the souerayn myght of his godhede the pharisees the scrybes other of the Jewes dispyseden reproueden hym but at this tyme whan they were in grete multytude gadred in the temple and in her grete soleÌ„pnytee they had noo power to wythstonde hym alone And the cause was for the ghostly fyre of hys zele brenÌ„ynge wythin forth for the vnworshippynge of hys fader specyally in that place where he owed moost to be worshipped shewed hym so dredfull in his face without forth yâ— they were wonderfully adradde discoÌ„fyted and hadden no power to wythstonde hym This processe after the exposicyon of saynt Gregory other doctours is full dredfull to all cristeÌ„men but namly to prelates curates and other men of holy chirche and specyally we religyous that ben sett in goddis teÌ„ple for to serue hym contynuelly in deuoute prayer and other ghostly exercyses If we yeue vs to coueytyse vanytees and medle vs ouer nede with worldly occupacoÌ„ns chaffaringes as they dyden we maye skylfully drede the IndygnacoÌ„n of Jesu and his castynge oute fro grace in this life and after departynge of his blysse euerlastyng wherfore thou that wolâ— not drede the IndygnacoÌ„n of JhuÌ„ loke that in noo manere yâ— putt the wylfully nor medle the to thy power wyth worldly occupacoÌ„n But for this matere is fully plenteuously treated in the exposicoÌ„n of this gospell in many places therfore we passen ouer thus shortly at this tyme ¶ Post istud capituluÌ„ sâ—qtur in bonauentura â—mÌ„o discipuli vellebant spâ—cas c quod caplm supra translatum est parte tercia caplo xxxiiii ¶ Of the receyuynge of our lorde Jhesâ— by the two systers Martha Mary of those two maners of lyuynges that ben actyf and contemplatyf in holy chyrche Caplm xxxiii It befell vpoÌ„ a tyme yâ— caplm 〈…〉 our lorde JhuÌ„s wente with his disciples to bethani that was called the castell of marthe mary and came in to the hous of hem And they that loueden hym wyth all her hertes weren gladde and Joye full of his comynge And martha the elder syster that had the cure of the housholde anone besyed her and went faste about to ordeyne for the mete couenable to hym and to dyscyples But her syster mary foryetynge all bodily mete â–ª desuyng so ueraynly to be fedde ghostly of our lorde JhuÌ„ sette her downe on the grouÌ„de at his fete And castynge her eyen and her herte her eeres in to hym oonly wyth more Joye and lykynge than maye be spoken was fedde ghostly and comforted in the blessyd wordes of our lorde JhuÌ„ for he wolde not be ydle but as his comyn manere was occupied hym wyth spekynge of edyficacyon wordes of euerlastynge lyfe Martha that was soo besily occupyed aboute the mynystracoÌ„on the seruyse of our lorde JhuÌ„ his discyples seenge her syster Mary soo sittynge as it were in ydlenesse toke it heuely and complayned her to our lorde as he had take noo rewarde therto And prayed him that he wold bidde her syster ryse helpe her to serue and thenÌ„e was Mary aferde leest she sholde haue be taken fro that swete reste ghostly lykynge that she was in And noughte she sayd but hanged downe her hede abidynge what our lorde wolde saye And thenne our lorde answerynge for her sayd to Martha that though she was besy and troubled aboute many thynges neuertheles one thinge was necessary that was the beste parte that mary chose whyche sholde neuer be take fro her And thenÌ„e was mary gretly coÌ„forted and satte more sykerly in her purpose And Martha wythout enuy helde her payd and seruyd forthe wyth good wyll In this processe of the gospell forsayd and tolde soo shortly touched after the letter we maye note vnderstonde many fayr thynges ghostly to our edifycacoÌ„n And fyrste the grete goodnes of our lord JhuÌ„ in his homely comynge to that poore house of the two systers martha mary takynge ofte tymes wyth good wyll and likynge suche symple refeccoÌ„n bodyly fode as they had For as it semyth well by that sayenge of martha that her syster lete her serue alone there was not multytude of seruauÌ„tes and soo foloweth that there was not grete araye in dyuers messes or many delycate metes drynkes and yet came oure lorde ofter more customably to that place than he dyde to ony other to take his bodily fode and that specially as I trowe for the grete loue affeccoÌ„n yâ— he had to mary after her coÌ„uersyon as he knewe well yâ— she loued hym seueraynly euer after as it is sayd before And so it semyth that our lorde JhuÌ„s woll loue specyally and ofte visyte by grace dwelle ghostly wyth that soule that by true repentauÌ„ce penauÌ„ce forsakyth her synÌ„e and perseuerauÌ„tly kepyth her in yâ— loue of hym Lorde how glad Joyful were thyse ii systers forsayd of yâ— comynge at that tyme of this blessyd gheste JhuÌ„s to her spouse and prycipally mary For as it semyth after yâ— processe of the Nota gospel this was the fyrst tyme that he came to that hous and yâ— soone after the coÌ„uersion of mary forsayd in somoche it was the more Joyfull to her For thenÌ„e she had that she soueraynly loued onÌ„ly desired And therforÌ„ her syster not knowynge how it stode wyth her wythin forth in her hert seeÌ„ge her maners chauÌ„ged yâ— was wont beforÌ„ to be ocupyed in besynes of bodily mynistracoÌ„n wyth her now as takynge noo rewarde therto but sittyng tendyng onÌ„ly to yâ— swete conteÌ„placion of JhuÌ„ as it is sayd beforÌ„ merueyled gretly therof And therfore coÌ„playned to our lorde as it is sayd not reprouynge her syster after the comyn condycoÌ„n of wymÌ„en in token ensaÌ„ple that he that is occupyed vertuously in actyf lyfe shall not reproue hym that is in rest of conteÌ„platyf lyfe though it seme to him that he be as ydle ¶ Of actyf lyfe and contemplatyf lyfe By thyse two sisters forsayd martha mary as holy men and doctours wryten ben vndstonden two maner lyues of crystenmen That is to saye actyf lyfe conteÌ„platyf lyfe Of the whiche there ben many tretees grete processe made of dyuers doctours and specially the forsaid Bonauenture in this boke of crystes lyfe makyth a longe processe alledgynge mani auctoritees of saynt bernarde yâ— whiche processe though it so be yâ— it is ful gode fructuous as to many ghostly lyuers Neuertheles for it semyth
as inpertyneÌ„t in grete party to many comyn persones symple soules that this boke in englysshe is wryten to as it is sayd ofte before therfore we passen ouer shortly takyng therof that semyth profytable edyficatyf to our purpose at this tyme And first it is to vndstonde yâ— the processe of the forsayd bonauenture of thyse ii maner of liues actif conteÌ„platyf loÌ„geth specially to spirituel persones as beÌ„ prelates prechers religyous so he sayth at begynÌ„yng that actyf lyf yâ— is vndstonde by martha hath ii parties And yâ— Prima vite actiue fyrste parte is that maner of lyuynge by the whiche a manÌ„es besynes stant pryncypally in that exercyse that longeth to his owne ghostly profyte that is to saye in amendynge of hymself as wythdrawyng fro vyces profityng in vertues Fyrst as to profyte of hymselfe afterwarde as to his neyÈbour by werkes of ryghtwisnes pyte and dedes of charyte as it shal be sayd more playnly herafter The secoÌ„de part of actyf lyf is whaÌ„ a manÌ„es ocupacoÌ„n besines stant in that exercise that loÌ„geth Scda to the profyte of other men pryncypally though it so be also therwyth to his owne mede yâ— more therby as it is in gouernyng of other men techyng helpyng to the he le of soule As done prelates prechers other that haue cure of soule And bytwene thise two partyes of actyf lyf before sayd stant conteÌ„platyf lyfe Soo that in this order fyrst a man traueylle yeue hym to good exercyse in prayer in study of holy scryptures other good werchyng in comyn conuersacoÌ„n amendyng his lyfe and wythdrawyng fro vyces profitynge in getyng of vertues And after thenÌ„e secondly restynge in conteÌ„placion that is to saye in solitude at leest in hert forsakyng all worldly besynes wyth all his myghte be abowte contynuelly to thynke on god heuenly thynges oonly tendynge to pleyse god And thenÌ„e herafter whan he is perfytly in tho two forsayd exercyses tauÈte stabled in very wisdom vertues and liÈtned thorugh grace desirynge the ghostly profyte of other men thenne may he take sikerly vpoÌ„ hym yâ— cure the gouernayle of other And so after the forsayd processe fyrst it behoueth yâ— in the fyrst part of actyf lyf manÌ„es soule be purged of vices streÌ„gthed coÌ„forted in vertues After that it be enformed taught lyghtned in conteÌ„platif lyf And thenÌ„e in yâ— iiii degree may he sikerly goo oute to go uernayle profyte of other as it is sayd vpoÌ„ this forsayd processe of bonaueÌ„ture so shortly touched he alledgith after many auctoritees of saynt bernarde for to preueal yâ— partes therof that is to say yâ— fyrst of actyf yâ— secoÌ„de conteÌ„platyt the third that is the secoÌ„de of actyf lyf yâ— whiche we passe ouer wyth grete processe of coÌ„teÌ„placoÌ„n many auctorytees of saynt bernard for fewe there beÌ„ yâ— more harme is eyther in state of coÌ„teÌ„platyf lyf touching the ii poynt beforÌ„ sayd or in the state of perfite actyf lyf touchyng the iii. poynt that comen to her astate by yâ— true way that is declared before And this is yâ— cause that in this tyme many there ben bothe men wymÌ„en in the state of coÌ„teÌ„platyf lyf as specyally ankeresse recluses or heremytes yâ— weten lytill as in effecte truly what coÌ„templatyf is by defawte of exercyse in actyf lyf as it is before sayde And therfore it is peryllous full dredfull to be in a state of perfeccoÌ„n and haue a name of holynes as hauen specially thise recluses But the liuynge the ghostly exersyce of hem ben accordyng therto For saynt gregory sayth that there ben many that fleen thoccupacoÌ„n of the worlde taken hem to reste but therwith thei ben not occupied with vertues and therf of oft tymes it falleth that the more sykerly that they seace fro out warde ocupacoÌ„n the more largly they gader in to hem by ydlenes the noyse of vnclene thoughtes And so of euery suche that spenden her tyme in ydlenesse slouthe spekyth the prophete Jeremye in his lamentacoÌ„ns in this maner VideruÌ„t illaÌ„ hoâ—tes et deriseruÌ„t sabbata eins that is to saye The wycked sprrytes enmyes of mankynde seenge takyng hede of the lyuynge of suche an ydle soule laughen to scorne her dayes of reste For in that she is ferre fro outward occupacoÌ„n and therby is trowed to serue god in holynes in somoche she seruyth the tyrauntry of the wycked spirytes in ydlenes Also the same boâ— ly clerke saynt Gregory in the same boke after the spekynge of thise two lyues actyf coÌ„templatyf sayth that manÌ„es soule sholde fyrst be wiped made clene of the desyre of temporel Joye vayne glory and of all delectacoÌ„n or likynge of flessh ly luste desyre And thenÌ„e maye he be lyfte vp to the syghte degree of contemplacion In fygure token herof whan god gaaf moyses the lawe the comyn peple were forbode to comÌ„nygh the hyll In token that they that ben of weyke wyll and desyren erthly thynges sholde not presume to clymbe vp to yâ— hyghe thynges of contemplacoÌ„n And ferdermore declarynge how they shall preue theymselfe able that woll goo to conteÌ„ platyf lyfe sayth That fyrst it behouyth that they preue hem selfe by exercise of vertues in the felde of werchyng that is to saye that they knowe hemselfe besily yf they done none harme to her neyghbour And yf they bere pacyeÌ„tly harmes and wronges done to theym of other men Also yf they haue noo gladnesse in herte or likynge whan temporell goodes fallen to theym And agaynwarde yf they ben not to heuy or sory whanÌ„e they ben wythdrawen Also yf they felen in her mynde the loue of spirytuell thynges so myghty yâ— it ouercomyth and puttyth oute of her herte the affeccoÌ„ns and ymagynacoÌ„n of all erthly thynges And some that they coueyteÌ„ to come to that thynge that his aboue her kynde they ouercomen that yâ— they ben by kynde All this sayth saynt Gregory Herto accordynge saynt bernarde and all other doctours generally sayen that who soo woll goo to contemplatyf lyf it behouyth that he be fyrste preued in exercyse of actyf lyfe In fygure wherof is alledged comynly the story of the ii doughters of laban the whiche Jacob toke to his wyues that were called the elder lya that was sore eyed but plenteuous in beryng chyldern by whoÌ„ is tokened adyf lyfe The yonger was rachel fayre louely but bareyne by her is tokened conteÌ„platyf lyf And thouÈ it soo were yâ— Jacob loued better rachel than lya coueyted first to haue had her to wyf for his vii yere seruyce â—euertheles he was made to take fyrste the elder Lya in token that actyf lyfe sholde be before contemplatyf as it is sayd And this story is playnly treated in many places to this purpose and therfore we passe ouer so shortly ¶ De vita actiua contemplatiua BUt
per compilatoreÌ„ eiusdem N. Reuerendissimo in cristo patri et dnÌ„o dnÌ„o Thome Arundell caÌ„ tuarieÌ„si Archiepiscopo ad inspiciendum et ex ammanduÌ„ antequam fue rat libere comuiÌ„cata Qui post ispectioneÌ„ eiusdem perdies aliquot retradens ipsum librum memorato eiusdeÌ„ libri proprie vocis oraculo in singulis comeÌ„dauit et approbauit nec noÌ„ et auctoritate sua metropolitica vt pote Catholicum publice cominicandum decreuit et mandauit ad fidelium e dificacionem et hereticoruÌ„ siue lollardorum confutacionem QVecunque scripta sunt ad nostram doctrinaÌ„ scripta suÌ„t vt per pacienciam et coÌ„solacionem scripturarum spem habeamê° ad romaÌ„os xv ¶ These ben the wordes of the grete doctour and holy apostel saynte poule consyderyng that the ghostly lyuyng of all trew Cristen creatures in this world stant specyally in hope of the blysse the lyf that is to come in another world And for as moche as two thynges pryncypally nouryshen strengthen thys hope in man that is pacyence in herte and ensample of vertues good lyuyng of holy men wreton in bookes and souereynly the wordes the dedes wryten of our lorde Jhesu Criste veray god maÌ„ for the tyme of his bodely lyuynge here in erthe Therfore to strengthe vs and conforte vs in his hope speketh the apostle the wordes forsayde to thys entente sayenge that all thynges that ben wryten generally in holy chyrche and specyally of our lord Jhesu criste They ben wreton to oure lore that by pacyence and comforte of holy scryptures we haue hope that is to saye of the lyf blesse that is to come in another worlde ¶ Here to accordynge speketh saynte Austyne thus Goddissone toke mankind in hym he suffryd that longyd to man was made medecyne of man and thys medicyne is so mykel that it maye not be thought For there is no pryde but that it maye be heled thorugh the mekenes of goddes sone There is no couetise but that it may be heled thorugh his pouerte No wrath but that it may be heled thorugh his pacience No malice but that hit maye be heled thorugh hys charite ¶ And more ouer there is no synne of wyckednesse but that it shall wante hyt and be kepte fro hit the whyche beholdeth inwardly And loueth and foloweth the wordes and the dedes of that man in whome goddes sone yaaf him selfe to vs in to ensample of good lyuynge wherfore nowe bothe men and wymmen and euery age and euery dygnyte of thys world is styred to hope of euerlastyng lyf ¶ And for thys hope and to thys entente wyth holy wrytte Also ben wreton dyuerse bookes and tretes of deuoute men not oonly to clerkes in latyn but also in englysshe to lewde men and wymmen and hem that ben of simple vnderstondynge Amonge the whyche ben wreton deuonte meditacyons of Crystes lyf more playnly in certayn partyes than is expressyd in the Gospel of the foure Euangelystes ¶ And as hit is sayde the deuoute man and worthy Clerke Bonauenture wrote hem to a relygyous woman in laten the whyche scrypture and wrytynge for the fructuous matere therof stering specyally for the loue of Jhesu Cryste and also for the playne sentence to comyne vnderstondynge semeth a monge other souereynly edyfyenge to symple creatures The whiche as chyldren haue nede to be fedde wyth mylke of lyghte doctryne not wyth sadde mete of grete clergye and oâ— hyghe contemplacyon wherfore at the Instance and prayer of somme deuout soules to edyfycacyon of suche men or wymmen is this drawynge oute of the forsayde booke of Crystes lyf wreton in englyssh wyth more putte to in certayne partyes and also wythdrawynge of dyuerse auctorytees and maters as it semeth to the wryter Bernard ad 〈…〉 dem 〈…〉 herof mooste spedeful edyfyeng to hem that ben of symple vnderstondyng To the whyche symple soules as saynte Bernard sayth comtemplacion of the manhede of Cryste is more lykynge more spedefull more syker than is hyghe contemplacoÌ„n of the godhede And therefore to hem is pryncypally to be sette in mynde the ymage of Crystes Incarnacyon Passyon and ResurreccoÌ„n so that asymple soule canne not thynke but bodyes and bodyly thynges maye haue somwhat accordynge to hys affeccyon wherwyth he maye fynde and styre hys deuocyon Nota pro 〈…〉 intellectu humâ—â— liber ¶ wherfore hyt is to vnderstonde atte the begynnyng as for a pryncypalle and generall rule of dyuerse ymagynacyons that folowen after in thys booke that the descryuyng of speches or dedes of god in heuen and angellis or other ghoostly substaunce ben only wreten in thys manere and to thys entent that is to saye as deuout ymagynacoÌ„ns and lykenes styrynge symple soules to yâ— loue of God and desyre of heuenly thynges For as saynt Gregorye sayth therfore is the kyngdome of heuene lykened to erthely thynges that by tho thynges Gregorius in Omelia Simile est reg oe th that ben vysible and that man kyndely knoweth he be stered and rauysshed to loue and desyre ghoostly inuysyble thynges that he kindely knoweth not ¶ Also saynte Jhon sayth that alle tho thynges that Jhesus dyde ben not wreten in the gospel wherfore we mowen to styrynge of deuocyon ymagyne and thynke dyuerse wordes and dedes of hym and other that we finde not wreton so that it be not ageynste the byleue as sainte Gregore and other doctours sayen that holy wrytte may be expowned and vnderstonde in dyuerse maners and to dyuerse purposes Soo that it be not ageynst the byleue or good maners And so what tyme or in what place in thys book is wreton that thus dyde Nota bene or thus spake our lorde Jhesus or other that ben spoken of and it maye not be preued by holy wryte or grounded in expresse sayenges of hooly doctours hit shalle be taken none otherwyse than as a deuoute medytacyon that hyt myght so be spoken or done ¶ And so for as moche as in the boke ben conteyned dyuerse ymagynacoÌ„ns of Crystys lyf the. whiche lyf fro the begynnyng in to the endyng euer blessyd and withoute synne passynge alle the lyues of alle other sayntes as NomeÌ„ libri for a synguler prerogatyue maye worthely be cleped the blessyd lyf of Jhesu crist The whyche also by cause hyt may not be fully descryued as the lyues of other sayntes but in a maner of lyknesse as the ymage of mannes face is shewed in the myrrour ¶ Therfore as for a pertynent name to thys booke hyt maye skylfully be cleped the Myrroure of the blessyd lyf of Jhesu Cryste Ferthermore for to speke of the proffitable good mater of this booke the forsayde Clerke Bonauenture spekynge to the woman forsayd in his proheme begynneth in this maner sentence ¶ Bonaueture Incipit AMonge other vertuous commeÌ„dynges of the holy virgyne Cecille it is wreton that she bare alwaye the gospel of Criste hydde in her breste that maye
hem but pryuely I hiled the chalyce wyth the patene the paten wyth the corporace And after the masse was doon and the peple awaye passed I sette the chalyce wyth the holy relyques that yet in to this day ben conteyned therin in a coÌ„uenient place besyde th aulter with due reuerence to be kept After this I went to the pope made to hym my confession wyth sothfast tellynge of all the caas beforsayd and of all my synnes And after he had Joyned me penauÌ„ce due satysfaccyon He assoylled me lete me goo And soo after the myracle publysshed knowen there camen fro dyuers countrees moche folke to see those precyoê° relyques with grete reuerence magnyfienge our lorde that alone werchith suche hye myracles merueyles And thenÌ„e at th ende the forsayd preest prayed the clerkes of saynt Hughe to the whiche he tolde all the forsayde tale that they wolde also tell it to him soo yâ— he myght be holpen as anenst god thorugh his holy prayers And whan they had so done supposynge that he wolde wyth a grete desyre haue goon for to see the forsayd memeyles He ansuerde in this maner sentence that is worthily to be noted to wchynge the fayth of this holy sacrament well he sayd in the name of on re lorde Lete hem haue to hemself the tokens of her mysbyle ue what is that to vs of thise thynges whether we that euery daye seen wyth the trueste Inner syghte of oure soule alle hooly fully this heuenly sacrifyce hauen in merueyle the pertyculers ymages of this yeft of god As who sayth nay but lete hym goo see the lityll smalle porcoÌ„ns therof with his bodily eye that seeth not all the hole wyth his Inner ghostly eye And whan he had thus sayd yeuynge his blessyng to the preste at his goyng After he repreheÌ„ded his meyne of her curyosyte and not onÌ„ly stabled hem in bileue but also declared openly yâ— those thynges that our faith techith vs. shold be vnderston de and holde more certaynly of true bileuyng meÌ„ than tho thiÌ„ges that this erthly lyghte by reason sheweth to bodily syght Thus our lorde by specyall grace by open myracles merueyles shewed in this blessed sacrament drawith some folke oute of her mysbyleue stablysshed hem strengthed in true by leue as it is now shewed in u. maners ¶ Touchynge yâ— thirde cause of shewenge myracles merueyles in this blessed sacrameÌ„t that is to open preyf of the grete vertues therof in delyuerauÌ„ce of paynes and sauynge fro bodily myscheyf ghostly Saynt gregory tellyth in his dyalogues and also in an omely vpon that gospel of luke Si quis venit ad me How there was not longe before his tyme a man taken by enmyes and ladde in tâ— ferre couÌ„tre and there layed in pryson and sett in harde boÌ„des longe tyme after many dayes his wyf yâ— he de nomore of him supposed that he had be dede lete syng euery weke ones a masse offred the sacred oost for his soule â–ª And also oft as the masses were soo done for his soule so of tymes his feters bondes were loosed in that pryson For longe tyme after whaÌ„ he was delyuerde out of pryson come home in to his owne couÌ„tree he told his wif with grete merueyle how yâ— certain dayes euery weke his bondes were losed vndone â–ª And his wif besily accouÌ„tyng notyng the self dayes vnderstode wel had knowledge that as oft she lete offre the sacred oost for hym soo oft was he loosed his boÌ„des vndone And thenÌ„e the forsayd saynt gregory concludeth in this senteÌ„ce wherfore dere bredern herof in certayn consyderacoÌ„n takyth gadreth in to your mynde of the sacred oost that is offred of vs. how moche it maye in ourself vnbynde ghostly the bonde of our herte fythen that it offred of one man was of soo grete vertue that it myght loose in a nother the boÌ„de of his body wherfore moche owyth euery preest to loue for to synge hys masse oftymes and for to dyspose hym therto by clene lyfe contrycion and confessyon ¶ To this selfe purpoos also the forsayd saynt Gregory tellyth in this boke called Dyalo gus how vpon a time whan a bisshop was in the see towarde rome there camÌ„ vpon hym so grete a tempest yâ— he was in despeyre euer tescape come to londe The shipmaÌ„ yâ— was in a lityll bote folowynge the shyppe after that the rope where that the bote was bouÌ„den to the shippe by vyolence of yâ— tempest was broken sodenly wyth the self bote he was caâ—t soo a monge the wawes of the see that the bysshop sawe nomore of hym And afterwarde whan the bisshoppis shippe afâ— many perylles was dryuen to londe in a certayn yle the thyrd day he went by the see syde besyly lokyng wheder he myght haue seen of the bote or of the shypman beforsayd But whaÌ„ he miyght not see of heÌ„ in ony party of yâ— see supposing yâ— the shipman was drowned dede hauyng grete sorow for hym he â—ete synge a masse offre yâ— helful sacrifyce of goddis body for thassoyling of his soule And aftwarde in the sayd shippe restored he toke the see towarde ytalye And whan he came to yâ— hauen of rome there sodenly he fouÌ„de a lyue the forsayd ship man that he wende had be dede wherof gladde Joyeful he asked hym in what maner he myght lyue so many dayes in so grete peryll of yâ— see And he ansuerd tolde how of tymes in the flodes of yâ— teÌ„pest he was cast vp doune now aboue yâ— bote ful of water now vnder And at last what for traueile and what for fastyng whan he was so ouercome nere dede that he wyst neyther forsoth wheder he slepte or woke sodenly hym thought that one apered to hym in myddes of the see andâ—ya ue hym brede to ete the whiche also sone as he had eten he toke strengthe and soone after in a shyppe that came therby he was taken and broughte to londe And whanne the bysshop had asked of hym and vnderstode the day in the whyche he had receyued the sayd brede â–ª and was reuygored ThenÌ„e knew he well that it was the selfe daye in the whiche he lete the preest synge for him and offre the sacred oost in the forsayd yle for his soule Thus shewyth oure lorde JhuÌ„s cryst openly by myracles and merueyles the souerayn vertue of his blessed sacrament and that not onÌ„ly in helpynge sauynge of men alyue as it is now herbe forÌ„sayd but also that is more to charge in loosynge vnbindynge of soules hethen passed out of the fyre of purgatory as the self saynt gregory tellyth in the forsaide boke playnly of a moÌ„ke that for the synÌ„e of properâ—e was in the payne of purgatory And after the sacred oost was offred for hym xxx dayes he was releaced and delyuerde oute of payne ¶ And also how a
be vnderstonde that of the blessyd lyf of oure lord Jhesu criste wryten in the Gospel she chace certeyne partyes moost deuoute in the whiche she sette her meditacoÌ„n and hyr thought nyghte day with a clene and holy herte And whan she hadde so fully all the maner of his lif ouergone she byganne ageyn And soo wyth a lykynge and swete taste ghoostly shewyng in that maner the gospel of crist she sette and bare it euer in the pryuete of hyr breste In the same maner I counceyll that thou doo For amonge alle ghoostly exercyses I leue that this is moost necesary and moost proffytable and that may Nota tri◠〈…〉 de â—i 〈◊〉 〈…〉 brynge the to the hyhest degre of good lyuynge that stant specially in parfyghte despysynge of the world in pacience suffrynge of Aduersytees and in encrees and getyng of vertues For sothely thou shalt neuer fynde where man may soo parfyghtely be taughte fyrste for to stable his herte ageynste vanitees deceyuable lykynges of the world also to strengthe hym among tribulacions and aduersytees and ferthermore to be kepte tro vyces and to getyng or vertues as in the blessyd lyf of our lord Jesu cryst the whyche was euer wythoute defaulte mooste parfyghte Fyrste I saye that besy medytacyon Primum and custommable of the blessyd lyf of Jhesu stableth the soule and the herte ageynste vanytees and deceyuable lykynges of the worlde thys is shewed openly in the blessyd vyrgyne Exampluz de â—â—aâ—a cecilia Cecylle before named whenÌ„e she fylled so fully her herte of the lyf of cryst that vanytees of the world myghten not entre in to her For in alle the grete pompe of weddyng where so many vanytees ben vsed whan the Organs blewen and songen she sette her herte stably in God sayenge prayenge Lord be my herte and my body clene and not defyled Secundum soo that I be not confounded Also as to the Secound wherof haue martirs her strenght ageynst dyuerse Bernard de martirâ—bus tormentys But as saynt Bernard sayth in that they setten all her herte deuocyon in the passyon the wouÌ„des of criste For what tyme the martyr stant wyth all the body to rente And neuertheles he his gladde and Joyful in all hys payne where trowest is than his sowle and his herte sothely in the woundes of Jhesu ye the woundes not closed but open and wyde to entre in ellis he sholde fele the harde payne not mowe bere the payne and the sorowe but sone faylle and denye god And not only martirs but also confessours vyrgynes and all that lyuen ryghwysely despysynge the worlde in many trybulacyons Infyrmytees and dedes of penaunce both kepyng pacyeÌ„ce And also more ouer therwyth ben ioyeful and gladde in soule as we mowen sene alway and why so but for her hertes ben more proprely in crystes body by deuoute medytacoÌ„ns of hys blessyd lyf than in her owne bodyes And as to the. thyrdde poynte that it kepeth fro vyces Tercium dysposeth souereynly to geting of vertues preuethe wel in that perfeccion of all vertues is founde in cristes lyf For where shalt thou fynde so open ensample and doctrin of souerayne charyte of parfyte pouerte of profunde meknes of pacience and other vertues as in the blessyd lyf of Jhesu cryste Herfore sayth saynt Bernard that he trauayleth in Bernard super canâ—er xxâ— â–ª vaine aboute the getynge of vertues who so hopeth to fynde hem ou where but in the lord of vertues whoo 's lyf is the Myroure of TemperauÌ„ce and all other vertues Loo here grete comforte and ghoostly prouffyte in deuoute coÌ„templacyon of crystes blessyd body wherfore thou that coueytest to fele truly the fruyte of thys booke thou muste wyth alle thy thoughte all thyn entente in that manere make the in thy soule presente to tho thynges that ben here wreten sayde or done of oure lorde Jhesu And that besely lykyngly and abydyngly as though thou herdest hym wyth thy bodyly ere 's or N see them wyth thyn eyen doun puttynge awaye for the tyme and leuyg al other occupacyons and besynesses And though it so be that the begynnyng of the mater of thys booke that is the blessyd lyf of Jhesu Cryst be at hys Incarnacyon Neuertheles we mowen fyrst deuontly ymagyne and thynge soÌ„me thynges done before touchyng god and hys aungellys in heuen and also as anentes the blessyd vyrgyne our lady sainte marie in erthe of the whyche is to begynne ¶ And for as moche as thys booke is deuyded departed in seuen partyes after seuen dayes of the weke euery daye one partye or somme therof to be hadde in coÌ„templacyon of hem that hauen therto desyre and deuocoÌ„n Therfore at the mone daye as the fyrste weke daye of the weke begynneth thys ghoostly werke tellynge fyrste of the deuoute instaunce and desyre of holy aungellis in heuen for man restorynge and hys saluacyon to styre man amoÌ„ge other that daye specyally to worshyppe hem as holy Chyrche the same daye maketh specyally mynde of hem ¶ Also not onely the mater of thys booke is pertynent and prouffytable to be hadde in contemplacion the forsayd day is to them that wyll and mowe but also it longeth to the tymes of the yere as in aduent to rede deuoutly haue in mynde fro the begynnynge vnto the Natiuyte of oure lord Jhesus And therof after in that holy feste of Crystmasse and so forth of other maters as holy chirche maketh mynde of hem in tyme of the yere and amonge other who so redeth or hereth thys book felynge ony ghostly swetnesse or grace there thurgh praye he for charyte specyally for the auctour and the drawer out therof as it is wreton here in Englisshe to the prouffyte of symple and deuoute soules as it was sayd before and thus endeth the. prohemye and after foloweth the contemplacyon for mondaye in the fyrste party And the fyrst chapytre ¶ Die lune ¶ Incipit Prima pars ¶ A deuoute meditacyon of the grete counseylle in heuene for the restorynge of man and hys sauacion Capitulum I. Et prima pars Capitulo primo AFter the Tyme that man was exyled oute of the hyghe Cyte of heuene by the rightwys dome of almyghty god souerayne kynge therof for hys trespas and his synne and soo wretchydly lay in pryson and was holden in the bandes of that tyrauÌ„t the deuylle of helle that none myghte come ageyne to that blessyd Cyte the space of Fyue thousande yere and more All the blessyd spyrytes of heuene desyringe the restoryng of her companye that was falle doune wyth lucyfer hadden grete compsyon of soo longe meschyef of man that was made to her restorynge and prayden ofte for his restoryng But specialli and wyth more instaunce whan the tyme of grace was come what tyme as we may deuoutly ymagyne all the blessyd companye of aungels gadred to gydre wyth one wyll and souereyne
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 spekeÌ„ in the exposicion of this Gospel Duet â–ª est Jhesus in deserto cetera And specially Crisostome in in perfecto the whiche for they ben suffisauÌ„tly 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 thenÌ„e 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 synÌ„es 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 Jhesê° lefte that Countre â–ª and took the waye towarde Galilee tyl he came to his moder at Nazareth whome we shall also folowe by coÌ„passion 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 â–ª 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 coÌ„passoÌ„n 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 shewe Nota bene pro ordine capituloruÌ„â— modo sâ—ribeâ—di in sequâ—ntibus hereafter But for as mykel as it were longe werke peraueÌ„ture tedious bothe to the reders to the herers herof yf al the processe of the 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 edifycacoÌ„n 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 coÌ„tynued 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 Bonauenture B byddeth thou that wilt fele the swetnes and the fruyte of these meditacions take heede algate and in all places deuoutly Vide iÌ„ coâ— ê“xio 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 whenÌ„e he wyrcheth myracles â–ª 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 AmeÌ„ ¶ De apercioÌ„e libri iÌ„ sinagoga notatur in capitulo sequeÌ„ti ¶ How oure lord Jhesus began to teche and gadre disciples Capitulum xvi 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 that 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 the chirche of Jewes he rose vp for to rede in maner of â–ª 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 seÌ„te me cetera And thenÌ„e whan he had closed the booke taken it to the seruauÌ„t he sat down and thenÌ„e he spake ferthermore This day is this scripture fulfylled in youre ere 's Now take hede of hym how mekely at begynÌ„ynge he took vpon hym yâ— 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 meÌ„ Specioâ—ê° â—oâ—â—a pre 〈…〉 s homi num and grace is shewed in thy lyppes Ferthermore also our lord Jhesus besyenge hym aboute oure sauacoÌ„n beganne to clepe gadre to hym dysciples and soo he cleped Peter Andrew thre tymes Fyrste tyme when he was aboute yâ— water of Jordan as it was sayd before and thenÌ„e they comeÌ„ somwhat in De
effectuelly of ony other prayer the Pater noster yf it be sayd truly wyth deuocion and specially by that peticion askinge Fiat voluÌ„tas tua sicut in celo et in terra that is to saye Oure â—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 somÌ„e 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 writ Jusâ—ê° simoâ— te â—occupatê° fuâ—â—it in refrigeâ—â—â—â—â—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 repentauÌ„ce 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 dedely Et nâ—noâ— i ducas inâ—â—p taâ—â—onâ— synÌ„e 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 suffysauÌ„tly and also for the grete processe that foloweth after we leue this matere at thys tyme al the fructuous sermons that our lord JhuÌ„s 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 JhuÌ„s cam downe with that meke tâ—lke of his disciples spekyng also homely with hem by the waye they as the chykens of the henÌ„e folowen him with mikel ghostly lykynge coueytynge eche before other to be neâ—â— 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 boâ—aâ—â—uâ—â—t for the litil edificacion of hem as it semeth nedful to simple soules to yâ— 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 AmeÌ„ ¶ Of the seruauÌ„t of CeÌ„turio the sone of the litil kynge heled of our lord Calpin â—â—â— IN this Gospel in that our lord ihesus mekely vnpraâ—ed wente bodely to hele the seke seruauÌ„t and wold not go to the kinges sone praied our pride is reproued in that we â—oÌ„ coÌ„â—â—â— suphiaÌ„ muÌ„â—â— noâ—um in the contrary maner ben redy leue to goo to Ryche men and myghty that we maye beworldly worshipped by and to please them and do the seruyce that we may for worldly me de but we ben loth to go to poure men and simple or to helpe hem in her nede for ghostly mede leest it were ageynste our worshyp as saynt Gregory noteth in thys place ¶ Of the paletike maÌ„ leide done in his bedde by the hous heling heled of our lord JhuÌ„ Captm xx IN this gospel NoÌ„de iâ—iâ—mi taâ—ibê° corpo ralibê° spuÌ„ alibê° we haue ensample doctryne that ofte sythes bodely sykenes cometh of ghostely sikenes that is sinÌ„e and that the helinge of ghostly sekenes is ofte cause of bodyly hele In that our lord first foriaf to yâ— paletike his sinÌ„es after heled him of the bodily palesye ¶ Also here we may see the grete vertu of true bilyue in yâ— yâ— the feith the biliue of one man helped saueth another as the feyth of the berers of this paletike man saued hym also in the next chapytre before the feithe of Centurio De â—â—ute fidei gate he le to his seruauÌ„te And also here after the feithe of the woman Chananee saued her douÈter 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 ¶ How that Martha was heled of hyr sykensse by touchynge of the hemme of our lord clothinge Captm xxi The gospel nameth not the woman that was heled by the Finibria vestimeÌ„â—a bin touching of the hemme of JhuÌ„s 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 seruauÌ„t of god the whyche in ony vertuous dede that 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 JhuÌ„s that wered that cloth ¶ Of the Conuersyon of Mary Maudeleyne Captm xxii OVre curteis lord Jhesus was prayed of Symon the leprose on a daye to ete with him and therto he grauÌ„ted gladly came to mete as he was wonte to do oftsythes both of hys owene curtosie also for the loue the zele that he had NoÌ„ de cuâ—â— alâ—tateâ— dom 〈◊〉 Iâ—â—â—â— to the sauacyon of manÌ„es sowles for yâ— wyche he was made man for so etyng wyth hem benygnly comining wyth hem he drowe hem to the 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 thruÈ that loue of pouerte he that was the mirrour of mekenes what time that he was prayed or beden to mete toke it for the tyme the place mekely
gospell oure lorde Jhesus yaf ensample to the prechours of goddes worde that they sholde not spare in tyme to say the sothe for displesyng of hem that feden hem or yeuen hem other bodily sustenaunce In that not withstondyng that the pharisee fedde him as he dyd ofte he reprehendyd hym openly in his owne hous of hys mysbileue of his fals thoughte in the whiche he had indignacion of the sinfull woman and as hit wolde seme to styring of his grete maulgry he spared not to Justifye that woman that he demed NoÌ„ contra condioneÌ„ malaÌ„ so sinfull shewyng hir more louyng god than he that she was saued by her true bileue before him that fayled therof â–ª but not withstoÌ„dinge this on that other syde the pharisee left not after to fede hym do hym humanite as many men nowe done the whiche what time that a sothe is sayd that is contrary to their will or opinion they withdraweÌ„ her humanite affeccion fro him that seyth it be he neuer so gode or vertuous in lyuinge And sothely in that condicion they sheweÌ„ hem self what so euer they ben vnlouing to JhuÌ„s that is very sothfastnes more vnkynde than was this pharisee soo worthy more reprefe of him more peyne Neuertheles the prechouror a nother ghostly man that representeth Cristes persone shall not spare to say the soth in time â–ª for drede or maulgre or withdrawyng of fauour or ony temporel profite yf he will be the true membre of crist And soueraiuly be he ware of glosing or fauoure to errour for that is most abhominable Also in this processe before said of the gospell in that that our lord JhuÌ„s reherced to the pharisee the gode dedes of the woman in the whiche he failed as that she wesshe his fete with hir teres that he dyd not with water so forthe of other therwith he tolde not what he dyd â–ª to him that she dyd not we haue ensample techinge what time we be tempted to Justifienge of our self reprefe of other thenÌ„e to thinke haue in minde the gode dedes vertues that ben or may ben in that other man foryetynge our gode dedes or vertues bringyng to mynde our defaultes and trespaces so shall we vertuously deme our selfe and excuse other and so profyte in the vertu of true mekenes that he graunte vs myrroure of mekenes blessyd Jhesus AMEN Hic premittuÌ„tur duo capitula de sancto Johanne Baptista ¶ Of the spekynge of oure lorde Jhesu wyth the woman Samarytane atte the pytte Capitulum xxiii IT befelle vpon a time that our lord JhuÌ„s sholde go fro the CouÌ„tre of Juda in to galilee he must make his wey by the CouÌ„tre of Samarye where was a drawe welle that they called the well of Jacob. that was a pitte of water vpoÌ„ the whiche pytte he rested hym as wery of goynge Lord JhuÌ„ 〈…〉 what is this that thou that 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 ensaÌ„ple 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 couÌ„tre to fette water at that welle the whiche was called lucy our lord JhuÌ„s willing shewe to hyr by hyr to other his godhede spake with hir long time of a grete thing hyghe in Notâ— ghostly vnderstondyng the whiche speking bothe of him hir how his disciples come ageyn how at the womans worde the peple of the Cite comeÌ„ 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 JhuÌ„ first a token of grete mekenes in that he wold be al Nota â—â—â—â— lone what tyme he sente his disciples in to the cite for to bey mete And in that byenge ensample â–ª that is leefull to goddes seruauÌ„tes for to haue money reserue it to her nede Also in that he spake so homely with that symple womaÌ„ of so grete Contra sâ—ê‘bos doctores pÌ„dicatores thinges as though it had be with many grete wyse meÌ„ the pryde the presumpcion of many grete clerkes prechours is confouÌ„ded reproued the whiche yf they shold shewe her wysedom or cuÌ„nynge 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 the ExempluÌ„ contra gulaÌ„ 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 couÌ„tre he ete in that maner without the townes dwellyng of men atte somÌ„e Ryuer or welle were he neuer so wery or trauaylled in body shewynge therin the 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 the welle or the Ryuer etynge brede ther with as a poore man mekely vpon therthe Also in that he aÌ„swered to his discyples fyrst where they bedeÌ„ him go to mete sayd to hem thus I haue mete to ete that ye knowe not for ExempluÌ„ ê“ pÌ„dicatoti bâ— 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 sustenauÌ„ce 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 the gospel of John where he maketh of the processe of this gospel a long processe clergiable ful of ghostly frute But for asmoche as here is made mynde of the pouerte of our lorde Jhesus as it is ofte before also of his abstynence therfore of
excellent sacrament of his blessed body and in that swete sermon full of brenÌ„yng coles of charyte And the thyrde of passynge pacyence in soo benygne suffrynge of his traytoure and all dispyte done to hym after The fourth of perfyte obedyence in takynge wylfully yâ— harde passyon bytter deth after the faders wyll And yâ— fyâ—th of deuoute prayer coÌ„teyned thre tymes in longe feruent praienge and his precyous blode shedynge In the whiche v. vertues he grauÌ„t vs grace to folowe him JhuÌ„s that blessed be euer prefâ—â—â— wythout ende AMEN ¶ Thus endeth the conteÌ„placion for the thu â–ª sdaye and after foloweth the passion that longith specially to frydaye ¶ Of yâ— passion of our lord JhuÌ„ firste of his prayer takinge at maâ—yn tyme Capâ—m xl AT the beginÌ„ynge thou that desirest to haue sorouful coÌ„passion thrugh senteÌ„ce inwarde affeccoÌ„n of the painful passion of JhuÌ„ thou must in thy mynde departe in maner for the tyme the myght of the godhede fro the kyndly Infirmyte of the manhede though it soo be in sothnes that the godhede was neuer departed fro the manhede For ther ben many soo blynded ghostly by vnresonable ymagynacoÌ„n of the myghte of the godhede in JhuÌ„ that they trowe not that ony thing myight be paynfull or sorowfull to hym as to a nother comyn man yâ— hath onÌ„ly the kynde of man therfore haue they none coÌ„passion of yâ— paynes that he suffred supposyng that for as moche as he was god there myght noo thynge be ayenst his wyll or dere hym but therforÌ„ herayeÌ„st for to haue true ymagynacoÌ„n Inwarde coÌ„passion of yâ— paynes the passion of our lord IhuÌ„ veri god man we shal vnderstoÌ„de yâ— as his wyl was to suffre the hardeste dethe sorowful paynes for redempcoÌ„n of maÌ„kinde soo by the same will he suspendeth in all his passion the vse the myght of the godhede fro the Infyrmyte of the maÌ„hede nomore takynge of for the tyme. than hath a nother tender delicate man onÌ„ly after the kynde of man wherfore thou shalt ymagyne inwardly thinke on him in his passyon as of a fayr yoÌ„ge man of the age of xxxiii yere being yâ— fayrest the wysest the moost rihhtwis in liuyng moost goodly innocent that euer was or myght be in this worlde so falsly accused soo enuyously pursued soo wronfully demed soo dyspitously slayn as the processe of his passion after tellith and all for thy loue Also vnderstonde as clerkes sayen reason techith that in his bodily kinde of man he was of the clenÌ„est coÌ„plexion that euer was man or myght be wherfore he was yâ— more tender in the bodi and soo folowith that the paynes in the body were the more sore bytter and the harder to suffre thenÌ„e sythen he toke noo socour of the godhede but onÌ„ly sufffred after kynde of the manhede The leest payne that he had was more paynful to him thaÌ„ it myght haue be to ony other maÌ„ wherfore hauyng this in mynde fyrst to styryng of yâ— more coÌ„passion Ferdermore after the processe of Bonauenture who so desireth wyth the apostle poul to be Joyeful in yâ— crosse of our lorde IhuÌ„ cryst in the blessed passion he must with besy meditacoÌ„n therin for the grete misteries al the processe therof yf they were Inwardly coÌ„sidred wyth all the Inwarde mynde and beholdyng of manÌ„es soule as I fully trowe they sholde brynge that beholder in to a newe state of grace For to hym that wolde serche the passion of our lord wyth al his herte and all his Inwarde affeccyon there sholde come many deuoute felynges stirynges that he neuer supposed before Of the whiche he sholde fele a new coÌ„passyon a newe loue Haue now ghostly comfortes thrugh the whyche he shold perceyue hymself torned as it were in to a newe state of soule in the whiche astate the forsayd ghostly felynges shold seme to hym as a nernest and party of the blysse and Joye to come And for to gete this astate of the soule I trowe as he that is vncunnynge and blaberynge that it behoueth to sette thereto all the sharpnesse of mynde wyth wakynge eyen of herte put tynge awaye leuynge all other cures besynes for the tyâ—â—â— and makynge hymself as presente in all that befell aboute yâ— passyon crucifyxion affectuously besily auysedly perseuerantly and not passyng lightly or with tedious heuynes but wyth all the herte ghostly gladnes â–ª wherfore yf thou that redest or herest this boke hast here beforÌ„ besily taken hede to thâ— thynges that hauen be wryten spoken of the blessid â—yâ—â— of our lorde IhuÌ„ cryste in to this tyme Moche more now yâ—â—â—â—l te gader all thy mynde and all the strength of thy soule to tho thynges that folowen of his blessed passyon For here specyally is shewed his hye charyte the whiche resonably shold all hooly enflamme and brenne our hertes in his loue Goo we pro 〈…〉 pa 〈…〉 now thenÌ„e to the procrsse of his passion takynge hede makynge vs in mynde as present to all that folowith And fyrst beholdinge how after the processe of the gospell of saynt Johan our lorde IhuÌ„s after that worthy supper was done and that noble and fructuous sermon ended wherof it is spoken in the nexte chapyter before went wyth his discyples ouer yâ— water of cedron in to a gardine in to the whiche â—e was woÌ„ te ofte tyme to come wyth his discyples And there he badde hem abyde and praye And ferdermore takyng wyth him his thre specyall secretoryes That is to saye Peter James and Johan And tellynge hem that his herte was heuy and soroufull vnto the dethe Badde hem there abyde and wake wyth him in prayers And soo a lityll ferder fro hem as aboute yâ— space of a â—tone cast vpon a lityll hylle Mekely reuerently knelynge vpon his both knees made his prayer to the fader deuoutly in maner as it folowyth after But here abyde we a lityll whyle and take we hede wyth a deuoute mynde of this wonderfull dede of our lorde IhuÌ„ sothly worthy to be had in mynde in Inwarde sorowfull coÌ„passion For loo now he prayeth to the fader mekely and that for hymself as we rede that he hathe ott beforÌ„ prayed But thenÌ„e for vs as for our aduocat wherefore we sholde skylfully be stired to Inwarde coÌ„passoÌ„n and wonder here gretly of the lowest mekenesse and of the moost perfyte obedyence of vnspekable charytee of god shewed to vs. And fyrste of his profouÌ„de mekenesse considerynge hym N. ê“fuÌ„ dissiam buÌ„ilitâ—tem that is very god euen wyth the fader almyghty â–ª and euerlastynge soo as it were foryetynge hymself as god and soo lowely prayenge as a nother comyn man of the peple Also take hede of his most perfite obedience For what is he that prayeth Sothly he prayeth the fader yf it be his wyll that he be not llayn â—â— and put to that harde
grete comforte of hym that forsakyth worldly coÌ„forte for god The same saint bernarde coÌ„cluded in thise wordes The apostles in this bidyng seten perseuerauÌ„t wyth one No bnÌ„ wyll togyder in prayer wyth the woman mary JhuÌ„s moder And in the selfe maner lerne thou to praye lerne thou to seke No bernardum to aske and knocke at the door tyll thou fynde tyll thou take and tyll it be opened to the Our lorde knoweth thy freeyll feble kynde and he is true and wol not suffre the to be tempted more than thou mayst bere And I truste in him that yf thou wolt abyde truely thou shalt not abide the tenth day but that he shall come before coÌ„forte thy desolate soule And so prayenge in his blessynges of ghostly swetnesse soo that thou shalte haue soo grete likyng in his mynde and in those ghostly drinkes that he shal make the dronke oft in soule that thou shalt be Joyfull gladde that euer thou forsoke the fals comfortes of the worlde Loo by this forsaid sentence of saynt bernarde we maye see in party what behouyth to receyue the holy Ghost his loue wherfore that we maye be able to receyue here that grete yefte of the holy ghost his coÌ„forte and after come to the blisse that our lord JhuÌ„s is now steyen vp hath made our way before vs. leue we hate we al fals loue likyng of this wretched worlde And set we not our loue on the stynkyng flessh nourissh we it not in desires but desire we coÌ„tynuelly for to be departed therfro Soo that thrugh the grace of the holy ghost helping vs we maye folowe somwhat the blessed lyf of our lorde in this worlde after goo vp to him to our kynde heritage of blysse in the gloryious cytee of heuenly Jhrlm where he souerain kyng wyth the fader the holy ghost one god in trinyte lyueth regneth wythout ende Amen ¶ Thus endeth the contemplacoÌ„n of the blessed lyfe of our lorde JhuÌ„ the whiche processe for asmoche as it is here thus wryten in englysshe tonge lenger in many partyes in other maner than is the laten of Bonauenture â–ª therfore it semyth not conuenient to folowe the processe therof bi the dayes of the weke after th entent of the forsayd Bonauenture For it were to tedious as me thynketh and also it sholde soo soone be fulsome and not in comfortable deyntees by cause of the freilte of mankynde that hath likynge to here and to knowe newe thynges and those that ben seldom herde ben oft in the more deyntee wherforÌ„ it semyth to me best that euery deuoute creature that loueth to rede or here this boke take the parties therof as it semyth moost comfortable and stirynge to his deuocoÌ„n Somtyme one somtyme another and specyally in tymes of the yere and the festes ordeyned in holy chirche as the maters ben pertynent to hem And for asmoche as that blessed and worthy feest of the precyous sacrament of JhuÌ„s body in the whiche he is euery daye bodily presente wyth vs to oure moost comforte that we maye haue in erthe is the ende and conclusyon of alle other Festes of hym gracyously and resonably ordeyned by holy chirche as it was sayd before TheforÌ„ wyth the grace of the holy ghost of him of whom that feest is we shal speke somwhat more to coÌ„forte of hem that truely bileuen and to confusion of all fals lollardes heretykes AmeÌ„ ¶ Blessed be the name of our lorde JhuÌ„ his moder mary now euer wythout ende AMEN ¶ Explicit Spâ—lm vite Cristi ¶ A shorte treatyce of the highest moost worthy sacrament of cristis blessid body and the merueyles therof MEmoriam fecit mirabiliuÌ„ suorum misericors miserator dnÌ„s escaÌ„ dedit timentibus se Thyse wordes of dauyd in the saâ—â—ter sayd in prophecye soÌ„ge tyme before thyncarnacoÌ„n of our lorde JhuÌ„ specyally of the worshipfull sacramente of his precyous bodi hauen senteÌ„ce vnder stondynge in englyssh tonge Our lorde mercyfull mercy yeuer hath maade a mynde of his merueyles that he hathe yeue mete to hem that dreden him This mete is that precyous ghostly mete of the blessed body of our lorde in the sacrament of th aulter that he of his souerayn mercy yeuyth euery day in forme of brede to all tho that truely dreden him as her lord god by the whiche drede they kepen hem from dedely synne and mekely standen in stedfaste byleue of holy chyrche ¶ And this ghostly mete he yeuyth and hath made therby a specyall mynde of his merueiles That is to saye as the prestes rehercen in the canon of the masse in mynde of his merueyles blessed passoÌ„n and of his merueylous ResurreccoÌ„n and of his gloryous AscencoÌ„n And generally in minde of all the merueylous werkes dedes of hym in his blessed lyf here in this worlde the whiche is treated in all this boke before wryten For to begyn â—yrst at his merueyllous IncarnacoÌ„n soo how expresse mynde therof is this mete that he yeuyth to vs in the sacrament of the aulter For therin is he verily and in that self body that was so merueylously conceyued by the holy ghost aboue kynde And also soo merueylously borne of his blessed moder mary wythout sorowe or weme of synne And soo forth of all the merueyllous werkes and dedes of hym in to this ghostly mete we haue that specyall mynde that none maye be more and that we haue of none other For all other thynges passed that we haue mynde of we conceyue in spiryte and in hert soo that therby we haue not the bodily presence of hem But in this ghostly mete and sacramentale coÌ„memoracoÌ„n of our lord Jhesu he is verily bodily present wyth vs vnder another forme But sothly in his owne proper substaunce very god man For what tyme he sholde stye vp in to heueÌ„ he sayd to his discyples his folowers in thise wordes Lo I am wyth you all the dayes in to the worldes ende coÌ„fortyng hem by this benigne promyse that he sholde dwell wyth hem not onÌ„ly by ghostly presence of his godhede but also by the bodyly presence of his manhede that he yeuyth to vs in this forsayd mete of his flessh blode in mynde of his merneyles generally as it is sayd but most specyall in mynde of that blessed passion that he suffred for vs. For what tyme he shold passe out of this world to the fader the nyght before his passoÌ„n at that worthy supper wyth his discyples as it is sayd before he made and ordeyned this souerayne moost worshypfull sacrament of his flessh blode yeuynge his body to mete and his blode in to drynke for a specyall mynde of his passion dethe For thus he sayde to his appostles in that fyrste makynge of this heelfull sacrament This dooth ye in my mynde Soo that the souerayne moost worthy