The mirror of the church.  
¶ Here followeth a devout treatise containing many ghostly meditations & instructions to all manner of people/ necessary & comfortable to the edification of the soul & body to the love & grace of god.   

¶ petition of. R. Coplande the printer.  

Eternal grace of iii in one substance  
Be now my guide in this my business  
Unto thy laud this little work tavaunce  
For to er●…cte in ghostly holiness  
The minds of such as lyem idleness  
A●…d us endue with goodness from above  
Such works to use as may purchase thy love.   

¶ A●…yghty father whose power doth extends  
●…uery world by thy strength divine  
Which with the son and holy good dost send  
●…rtues virtues great thy name to illumine  
Chou grant us grace our hearts so to incline  
Within this book some goostlynesse to prove  
Sur●… works to use as may purchase thy love.   

¶ O son of god of wisdom surge and well  
That with the father and blessed holy ghost  
Our minds dost nourish with wit spyrituell  
With ghostly reason let our brains be cuboost  
And with such living as shall please the most  
●…rnynge this book our thoughts do not remove  
Such●… works to use as may purchase thy love.   

¶ O holy ghost of goodness sovereign  
With father and son reigning eternally  
Of thy great bounty cause us for to attain  
To ghostly living which live thus wretchedly  
We us submit under the custody  
Of thy two wings/ O thou most godly dove  
Such works to use as may purchase thy love.   
¶ Amen.   

IN the name of our sweet lord jesus christ here beginneth the articles & poyntey of 〈◊〉 matters which are touched in a sermo●… the cometh after/ rudely indicted for to avoid & eschew curiosity/ that the readers leave not the fruy i'll sentence of within for the cury●…s fable of without.  

¶ How a man should behold his estate & degree. ca i.  
¶ What it is to live perfectly/ and which is the w●…l of god. Ca two.  
¶ What thing maketh a man holy and saint and how a man shall come to the knowledge of 〈◊〉 fe both in body and soul. Ca iii.  
¶ Of the benefits of our lord god. Ca iiii.  
¶ How a man should spend his tyme. Ca v.  
¶ How a man should contemple god in each creature. ca vi  
¶ How a man shall behold the will of god in holy serypture. Ca seven.  
¶ Of the vii deadly sins & of their branches. ca viii  
¶ Of the vii virtues of the gospel. Ca x.  
¶ Of the vii gifts of the holy ghost and of their sufficience. Ca xi.  
¶ Of the ten commandments of our lord. Ca xii.  
¶ Of the iii theological virtues faith hop●… and charity. & of their suffy●…ience. Ca xiii.  
¶ Of the four cardinal virtues. Ca xiiii.  
¶ Of the xii articles of the fayche. Ca xv.  
¶ Of the vii sacraments of holy church. Ca xvi.  
¶ Of the vii works of mercy. Ca xvii.  
¶ Of the vii petitions in the Pater noster & how a man should pray. Ca xviii.  
¶ Of the vii douries in the body/ & of the vii in the soul. and of the pains of hell. Ca nineteen.  
¶ Of the contemplation of god in his humanity. Ca xx.  
¶ Of the nativity of our lord jesus cryst/ & of his taking at the time of matins. Ca xxi.  
¶ Of his resurrection & illusion at prime. Ca xxii.  
¶ Of the sending & coming of the holy ghost/ & of the scourgyge of christ at the hour of tierce. Ca xxiii.  
¶ Of the incarnation & crucyfienge at sext. Ca xxiiii.  
¶ Of the death of Jesus & of his ascesion at noon. Ca xxv  
¶ Of the cene or souper of our lord/ & of his taking down of the cross at evensong tyme. Ca xxvi.  
¶ Of the bloody sweating/ and of his burying at compline tyme. Ca xxvii.  
¶ Of the contemplation of god as touching his god heed/ & how god would not of all things show himself nor all keep him secret. & in how many manners he showed himself first to man/ & how man cometh to the knowledge of god/ & god is without beginning and without end/ and how and why god is called god. Ca xxviii.  
¶ How god is one insubstaunce & iii persons/ and why the first person is called father/ the second son/ & the third holy ghost. And also how the power or might is appropried to the father/ wisdom to the son/ bounty & love to the holy ghost. Ca xxix  
¶ Of the iii degrees of contemplation. Ca thirty.  
¶ What it is to live honourably/ lovingly or friendly and meekly. Ca xxxi.   
¶ Thus endeth the table of this present book.   

¶ How a man should behold his estate & degree. Ca i.  
UIdete vocationem ufam. These are the words of the apostle the which doth pertain to men and women of religion. Take heed saith he/ & behold whereto ye be called. And this saith he for to move and steer us to perfection. And therefore when soever and as often as I think upon myself/ be it by night or by day I have on the one part great joy/ & on the other great sorrow. great joy for the holy religion/ sorrow and confusion for the feeble conversation. And it is no marvel/ for I have great cause/ for this sayeth saint Eusebe in a sermon. Uenire ad religione ●●●a ꝑfectio est. 〈◊〉 non perfect vivere est suma dampnatio. That is to say. To come to religion is a sovereign & high perfection/ but not to live perfectly is a sovereign and high damnation. And therefore you that live in religion or in congregation follow the way of perfection. And so if ye love your health and will be saved leave/ forsake and despise the world & all thing in it and belonging to it/ & set & put all your diligence and power for to live perfectly.   

¶ What thing it is to live perfectly and what is the will of god. Ca two.  
To live perfectly also as saint bernard teacheth us is to live meekly lovingly and honourably. meekly/ as to yourself. Lovingly toward your neighbour. And honourably as toward god/ so that ye set all your heart and mind to do all that is to the pleasure & will of god. That is to have god in every thing always that ye think with your heart or speak with your mouth/ or do in oration/ by work of any of your .v. wits. As in 〈◊〉 with your 〈◊〉 hearing with your ears/ tasting with your tongue smelling with your nose/ feeling or touching with your hands/ going/ standing/ sitting or dying. Think always in the beginning whither it be the will of god or not. And yfit be his will do it as nigh as ye may to your power. And if it be not do it not/ & though ye should suffer death. But he r●… upon some will ask me what is the will of god. I say the will of god is nothing but our holiness. For as saint Poule the apostle saith. 〈◊〉 est voluntas dei. ●…ctificatio vestra. It is the will of god that ye be holy and saints.   

¶ what th●…ges maketh man a saint/ & how a man shall live to the knowledge of himself in body and soul. Ca iii.  
●…wo things without any more maketh man a saint That is to wite/ knowledge of truth/ and the love of goodness. But to the knowledge of god which is very & truth may you not come but if first you know yourself. Nor to the love of god which is all goodness & bounty can you not come without ye love your neighbour. Than to the knowledge of yourself may ye come by oft & sweet meditation/ & to the knowledge of god by pure contemplation. Now to the knowledge of yourself may ye come in this manner. Think diligently inwardly & often what ye be/ what ye have been/ & what ye shall be/ first touching your body & after as to your soul. As touching your body think that ye are fouler than any dung or slime. ye were engendered in so great filth that it is shame to tell it/ & abominable to think it. For ye were borne in great filth/ & ye have led your life in great wretchedness & misery. And after your death ye shall be delivered to toads & worms & to other foul beasts which shall devour & eat you. what ye have been & what ye now are ye should think as touchige your soul/ for what ye shall be ye may not know. Therefore call to your rem●…braunce & think often how ye have done great evils & many/ & how ye have lost great goods & many. Think also how long ye have lived/ what ye have received/ & how ye spent your time every hour in which ye thought not on god ye have lo ste. For ye shall give a rekenyge of every idle word/ of all idle & vain thoughts/ & of every idle deed & work. And likewise as ye have not one only here in your heed but it shall be glorified when ye shall be saved/ so shall there scape no hour of your time but it shall be reckoned to you in the mercy of god. O good lord if all the world were full of small 〈◊〉 or 〈◊〉 who might be so wise to judge every sperke by itself and tò divide every one from other; But the soul is a thousand times greater than the world/ & if the world were a thousand times greater than it is. 〈◊〉 then if the soul be full of divers thoughts/ 〈◊〉 & desires/ who may search or inquire of his heart to know all that is in it, or think it. ¶ Now behold & take heed my dear sister how ye have great need to consider & to know yourself. Than after take good 〈◊〉 what ye be now as touchig yoursoule how ye have little goodness in you/ little understanding or wit little power and pity/ for ye always desire that which is not good for you nor profitable. And always ye do for sake and leave that which might do you much good. And oftentimes ye be deceived/ now by over gretesoro we/ now by 〈◊〉 love/ now by & intemperance/ now by vainglory/ now malicious & seek/ now healthy and merry/ now are ye vexed with adversity/ now life up with false hope. On the other side year so mutable & wavering the look what thing ye will this day to moro we ye will none of it. And oftentimes ye languysshe & are angry and sore tormented for many things that ye covet and desire/ & than after ye have them at your will: than are ye incontyvent or by & by of the weary annoyed/ & grieved. Think also on the other part how ye are light to be tempted/ frail and feeble to resist/ & ready to consent and agree. Of all these ifyrmytees and wretchedness hath delivered you your spouse & your god Thun cryst/ & doth daily deliver more and more. For when ye were not than he made you in soul to his own proper similitude & likeness. And of that most foul & filthy thing of which it is abominable to think he made your body and formed your wits & your membres so noble and so fair that no man can it better devise/ nor none such dispose & provide. Think also now diligently & with good affection you which love your carnal & fleshly friends & kin so tenderly. wher fore love ye them so 〈◊〉 and so fervently? if ye say that ye love your 〈◊〉 and your mother because ye be 〈◊〉 of their flesh and their blood. So are the worms that breedeth in them and cometh from them daily and hourly. And on the other side ye have of them neither soul nor body/ but ye have them of god by the. For your father and mother hath brought you forth to sin. what should ye have been if ye had abiden still that which ye had of your father and mother when ye were engendered in filth and sin of them? On the other side if ye love we your broad or your sister or ●…ny other of your kin because they be of the same flesh & blood that ye be of. So should ye in likewise love 〈◊〉 of that flesh of your father or of your mother if it were cut out of the body of one of them/ & that should be great 〈◊〉 〈◊〉 & shame out of measure. And if ye say that ye love them because their flesh & image is figured to the likeness of a man & because they have a soul as ye have/ than are your fleshly brother & sister no 〈◊〉 to you than any other/ but only because that you & they have one fleshly father the rote and beginning of your flesh/ the which is a filthy thing foul and stinking. Therefore love him specially of whom all your beauty cometh/ and love every man spyritu ally & ghostly. And leave of/ fro henceforth to love carnally and fleshly/ for certainly so should ye do.   

¶ Of the great benefits and gifts of our lord god. Ca iiii.  
MOre over if ye think wisely on the great goodness that our lord god hath done to you ●… daily doth & will always more and more if ye love him entirely or inwardly. For as I told you in the beginning/ when ye were not he made you of nought. And when ye were lost than he found you. And when ye were in deadly sin sold/ than he bought you and redeemed you. And when ye were dampened than he saved you. And when ye were borne in sin he baptized you. And afterward when ye sinned so foul & so often/ than he suffered you gentle and patiently/ & tarried for you so long. Than after received you so sweetly & hath put you & set in his most sweet covent. And every day that ye do any ill he rebuketh you. And when ye do sin he doth pardon you. When ye err than he correcteth you. And when ye stand in doubt he teacheth you. When ye been hungry than he feedeth you. And when ye are athyrste he giveth you drink. When ye have cold he warmeth you. When ye be to hot he cooleth you. When ye wake he saveth you. When ye sleep he conserveth you. When ye rise he sustaineth you. When ye fall he raiseth you. And when ye sit than he holdeth you. When ye stand than he supporteth you. When ye go than he leadeth you. When ye return he directeth you. When ye come to him he receiveth you. And when ye go from him he doth conduit you. And when ye are out of the way he calleth you again. And ever when ye be seek and evil at ease he comforteth you. ¶ Lo these great goods and many other doth and hath done to you your sweet spouse jesus In and with the sweetness of his heart.   

¶ How a man should spend his tyme. Ca v.  
FOr these great goods and many other should ye always think of god/ and speak unto him/ and thank him entirely. Evermore lauding & praising him/ & that as well by night as by day/ if that ye knew any thing what love were/ or if ye had any love in you. Therefore every morning or at midnight when ye rise out of your bed think incontinently how that many thousands of men hath been perished that night/ and lost both in body and soul. As some in the fire burned/ and some in the water/ some in the see drowned/ and some on the land in many divers ways/ as rob/ wounded/ waxed ma●de and out of mind/ maimed/ killed/ deed suddenly without confession/ which have descended in to everlasting damnation. Think also how many thousands of persons are the same night fallen in danger and peril of their soul's/ as in gluttony/ lechery/ avarice/ homicide/ or manslaughter/ and in many other great mischievous deeds and folyschenesses. And from all these great mischiefs and evils hath your sweet lord jesus christ delivered you without your deserving or merits. ¶ For what good service or other things have ye done unto him for the which he should so keep and hath kept and preserved you/ and to leave and forsake so great number of other/ Therefore if ye mark diligently and take good heed how moche good he hath done/ and doth to you always in every where/ and on every side/ ye shall find him so occupied and diligent about your profit as though he died none other thing else but only to give attendance/ and take always heed and regard to your wealth and salute/ and so shall gave him that for to keep you he is so curious & busy as though he had forgotten all the world & took heed to no body but only to attend and keep you. And when ye have thought all this lift up your hands to your lord god & thank him of these and of all other his great benefits and goods in this manner. Gratias tibi ago dne Jesus xpe qui me indignam famulam tuam. N. in hac nocte custodisti/ 〈◊〉/ visitasti ac sanam et ico lumen: ad hanc horam pervenire fecisti et pro alijs bene fic●… tuis que michi tua sola bonitate contulisti. Qui 〈◊〉 & regnas deus ꝑ oia 〈◊〉 seculorum. Amen. ¶ And even in the same manner should ye say when ye rise in the morning/ & when ye go to bed at night/ safe only that where ye say at midnight. 〈◊〉 hanc ho ram there should ye say in the morning. 〈◊〉 〈◊〉 hutus 〈◊〉. And at night. 〈◊〉 huius 〈◊〉. And when ye have so done than should ye busily & inwardly think & consider how ye have spent all the time from the morning that ye rose unto that time at night when ye lie in your bed. And also from the time that ye lie down in your bed unto the time that ye are risen in the morning. Than desire/ require/ & ask of god hettely his mercy for all the evils that ye have done/ & of all the good deeds that ye have left & lost in that day or that night. And than do none earthly thing unto the time that ye have commended yourself and all your friends quick and deed in to the hades of our sweet saviour jesus cryst/ and say in this manner for yourself & for the this prayer following. In manus tuas dne & sctōrum angelorum tuorum com●…do in hac nocte Eccliam meam & corpus meum parents: ●…ratres: sorores: amicos: 〈◊〉: ꝓpinquos: bene factores meos & omne 〈◊〉 catholicum. Custedi nos do mine in hac nocte ꝑ merita & ltercessiones beat marry virgins eto●…m sctōrum tuorum a vitus & 〈◊〉 a pctis & a temptationibus diaboli/ a 〈◊〉 a et ipro visa morte/ & a penis 〈◊〉. 〈◊〉 cormeum despun scton & detua sctae 〈◊〉 fac me tuis semper obedire mandatis: & a te numque seperari ꝑmittas. Qui vivis & reg. & ●…  
¶ when ye rise in the morning where ye said at night In hac nocte.) than say In hac die. If ye have this manner form than shall ye have the true know league of yourself. For this saith the holy man. If ye trust & put your 〈◊〉 in yourself ye shall be delivered to yourself. And if ye trust in god & mistrust yourself/ to god ye shall be commeded & deal 〈◊〉. And this manner of consideration is called 〈◊〉 on. therefore by this manner & way ye may 〈◊〉 〈◊〉 the knowledge of yourself/ & by holy 〈◊〉. Then shall ye come to the knowledge of god by pure 〈◊〉 〈◊〉   

¶ How a man shall contemple god 〈◊〉 creature. ca vi.  
〈◊〉 been iii manners of contemplation. The first manner is in creature. The ii ●…re. The iii is of god himself in his own nature.  
¶ contemplation the first wise is nothing else but the sight of god in his creatures/ & that may ye see in this manner. Three things there been in god that is to 〈◊〉/ power/ wisdom/ & bounty or love. Power is appropriate to god the father/ wisdom to god the son & bounty to god the holy ghost. By his power all things are created and made. by his wisdom they are they praise you/ they ●…oure you/ & all your cre●…●…es doth glorify you o blessed trinity. All creatures of ryghtdooth praise you for their goodness, they adore you of right for their fairness/ and of●…yght they glorify you for t●…eyr ●…gyte & wealth. O blessed trinity of whom all thing by your power 〈◊〉ted & made. By whom all things by your wysdo me are governed. In whom all things are by your bounty multiplied. Tibi honour & g●…a isc●…a rum. am.   

¶ Now a man shall see the will of god in holy scripture. Ca seven.  
NOw have ye matter how ye may see that will of god in every creature/ & that is the first degree of contemplation. ¶ The ii degree of contemplation is in scry pture. But now peradventure ye that be of simple learning will ask me this question. Now may I ever come to that contemplation of god in scripture & have no cōn●…ge? Now sweetly attend to me & hear me & it may hap I shall tell you. what so ever is written in scripture it may be told & showed to you. And therefore yfye understand not that scripture be glad to learn & here althȳge that wise men will show you so that ye may understand & know all thige that good is & to keep it when it is showed you. And when ye here any thing in open set mon or in secret collation/ take good heed if ye here ought that may do you good to the edification of your soul/ to the hating of sin/ & loving of virtue. to that fearing of pain/ and to the desiring of joy. to that despising of this world/ and to the hasting toward another. what is to be done/ & what to be left/ & how moche doth illumyn & quicken your under standing in yt●…owlege of truth/ and how moche doth inflam be their desire in the fervour or brenning love of charity. For of these good things should ye know whatsoever be written secretly or open. Out of holy sctypture shall ye take & know which been that vii deadly sins/ & the vii virtues of the gospel/ that vii gifts of the holy ghost/ & the ten cōmaund●…mētes of god/ the xii articles of the faith/ & the vii sacraments of holy church. the vii virtues/ and yt. seven. works of mercy. the vii petitions of the pater nt̄. the pains of hell/ and the wyes of heaven.   

¶ Of the vii deadly sins/ and of their branches. Ca viii.  
THe vii deadly syfies are these following. Pride/ envy/ wrath/ sloth/ avarice/ gluttony/ & lechery. ¶ Than first pride is the love of his own excellece/ & highness/ and of it doth ●…ede & come these. seven. vices & branches/ that is to ●…ay. Inobedience against god or against his superior or lord/ that is to leave that thing that he is commanded to do. And to do the thing which is forboden & defended. ¶ The second de branch is boast. ●…taūce/ or avauntry. when & man doth boast hym●…e & wax proud of the gods that he hath of another. or of the evil or ungraciousness that is in himself. The iii is enough and that is when a man doth fain him to have goods that he hath not/ or doth hide the evil which is in him. The four branch is despite of other; that is w●… on y minisheth or maketh sytill the goodness of another that he himself may seem & appear the better. The .v. is arrogance/ stoburnesse/ or reioycynge in ill/ & that is when a man maketh comparison between his cuyls & unhappy deeds/ & the wicked deeds of another/ because that his may seem that less. The vi is unshamefastness/ that is when a man hath no manner shame of his wicked life/ or ungraciousness openly known. The vii branch is clacyon/ o: auauncynge of himself/ as when a man rejoiceth of his own wickedness & evil. And here ye shall know that three thyn gesthere be of the which man is proud. The first is of the goods and gifts of nature as beauty/ strength/ good wit/ & nobleness of ●…ynred. The second is of the goods & gifts of fortu ne that man doth acquere & get/ as cunning/ ver tue/ grace/ good name & fame/ & dignity or worldly worship. The third is of temporal goods/ as clothing/ housing/ rents and possessions/ household meinie & such as longeth to riding/ as horses/ armour or harness/ & such worldly honours. ¶ Out of envy cometh ●…oye of others ill/ and sorrow for his wealth & good. And that may be in heart by affliction/ or in mouth by detraction/ or in deed by subtraction as by stirring or moving of good or ill. ¶ Out of wrath doth come & proceed chiding/ contencyos or debates/ rising or swelling of heart/ evil and reprovable words/ disdain/ blasphemy/ or slander. ¶ Out of tristesse or sloth doth come malice and ●…ancour of will/ despair of mercy/ negligence about the commandments of god/ & wavering mind about unlawful things. ¶ Of avarice proceedeth guile/ treason/ perjury/ evil rest/ violence/ hardness of heart against mercy. ¶ Out of gluttony cometh idle & wanton mirth or gladness/ lechery/ uncleanliness/ over moche speech & words/ & a weak or feeble understanding. ¶ Out of lechery cometh the blindness of heart in praying unsteadfastness/ anguish/ folly/ hastiness/ love of himself/ hatred of god/ affection & love of this present world/ horror and despair of the world to come. ¶ These been the seven. deadly sins/ & so they may well be called deadly For. iii. the first despoileth & robbeth the wretched & caitiff sinner. The fourth all to tourmenteth him. The .v. doth cast and treed him under foot. The vi doth deceive & dyshe●yte him. The vii bringeth him in all bondage and filthy service. For pride taketh fro man his god. Envy his neighbour. wrath himself. sloth tormenteth him. Avarice oppresseth him. gluttony deceiveth him. And lechery bringeth him in to all filthy & foul servage or bondage.   

¶ Of the virtues of the gospel. Ca x.  
 
NOw for a remedy against these vii vices & sins our lord putteth. seven. virtues in the holy gospel of saint Matthew & sayeth thus. ¶ blessed be the poor in spirit/ for theirs is the kingdom of heaven. And that is against pride that fro man taketh his god. ¶ blessed be the meek and deb●nayrs. For they shall possess the land perdurable or everlasting. And that is against 〈◊〉 uye that taketh fro man his neighbour. ¶ blessed be they that here do wail & weep/ for they shall be comforted. And that is against wrath that taketh fro man himself. ¶ blessed be that merciful that have mercy on other. For they shall get mercy of god. And that is against avarice that taketh pite on no man nor mercy. ¶ blessed be they which be hungry and thrysty/ that is to say/ after right & justice/ for they shall be refreshed. That is against sloth and negligence. ¶ blessed be they that be clean in heart for they shall see god. And that is against gluttony the which thinketh always 〈◊〉 〈◊〉 & 〈◊〉 & filling of the belly. ¶ blessed be the peasybles for they shall be called the children/ or sons of god. And that is against lechery/ for the lecherous body can never have rest in his mind nor peace in his her 〈◊〉. ¶ Also against the 〈◊〉 of pride man should have in his heart both in word & deed very humility. Against envy 〈◊〉 of others wealth & good/ & sorrow for his hurt and damage & again friendship. Also against wrath a man should have patience & 〈◊〉 or mildness. Also against sloth, lightness or swiftness/ & strength both of heart & body in the service of god & in other good works. Against avarice liberality & largeness/ that he give of his goods to the poor & needy/ and that with good will & heart after his power. Against lechery he should be chaste in heart/ in body & in 〈◊〉. Against gluttony he should have measure in himself/ both of meet & drink/ and most specially of drink. For by super 〈◊〉 and over moche drink many young persons hath been perished & lost/ and many virgins hath lost their virginity/ and also many good men & woe men hath lost the chastity. Also the dropesyes/ the fevers or the ague/ the gout & apostumes/ the tooth ache and many divers other infirmities more than I can rehearse or name cometh often by the superfluity of drink. These are the vii remedies & antidotes against the forenamed. seven. venyms. Therefore take these healthy medicines against the foresaid deadly sicknesses/ and grievous infirmities.   

¶ Of the vii gifts of the holy ghost. Ca xi.  
NOw have ye the diseases & their medicines. Than here cometh the sovereign & high 〈◊〉/ & taketh his me dycynes and healeth the man of these. seven. infirmities/ & comforteth him in the vii virtues by the vii gifts of the holy ghost which been these. The spirit of wisdom, & understanding. The spirit of council and of strength. The spirit of silence & of pity. The spirit of the fear of our lord. By these. seven. gifts our lord teacheth man every thing that is to him necessary both for the life 〈◊〉 and the life contemplative. ¶ Now thanse first how a man should and ought to for sake the evil and that teacheth the spirit of the fear of our lord. And to do the good learneth us the spirit of pity. And because there be two things that letteth man to do well that is to wite/ prosperity/ & adversity of this 〈◊〉. For prosperity doth deceive him by flattery & adversy & not see him lost & spilt should not take the from 〈◊〉 which should sustain & keep his life. ¶ The viii commandment is. Ye shall bear no false witness against your neighbour. That is to wite with them that will slay him or do by any way hurt/ ye shall not consent thereto/ & that is right. For he that 〈◊〉 not of himself hurt his neighbour he shall to none other which will hurt him/ consent/ council/ nor help.  
¶ The. 〈◊〉. commandment is. ye shall not 〈◊〉 it nor 〈◊〉. 〈◊〉 the wife of your neighbour. In which is understand that no man shall covet the wife of his neighbour/ his daughter nor any other his servant. And agay 〈◊〉 that no woman shall covet nor desire any 〈◊〉 of the world with wanton carnal or 〈◊〉 leave.  
¶ The. ●…. commandment is. ye shall covet nothing that is your neighbours. These two last commandments accordeth to the other two that go 〈◊〉/ which are these. Thou shalt do no lechery/ & thou shalt do no theft. For who that hath an evil will or an 〈◊〉 intent in his heart can not long abstain & keep him fro doing evil in work & deed. And therefore 〈◊〉 ye will do no lechery in deed you man covet no manner of woman/ nor you woman also no man won ill in●… of heart. And yfye will not steel or do 〈◊〉 de covet never another man's gods in your 〈◊〉. These are the ten 〈◊〉 which our lord gave to Moses in the mount synay/ of the which the first three pertaineth & belongeth to the love of god/ & the other. seven. to the love of ourself & of our neighbour.   

¶ Of the three virtues theologycalles/ faith/ hope/ and charity. Ca xiii.  
Moreover now shall ye know which been the vii virtues/ that is to wit Faith/ hope/ charity/ prudence/ justice/ teperaunce/ & strength. Of all one matter be the ten commandments and ye.. seven. virtues. But this is the difference/ that the ten commandments teacheth us what we shall do/ and these. seven. virtues teacheth us to do good. The iii first virtues that is to say faith/ hope/ & charity doth order us how we shall live as toward god. The other four affirmeth us how we shall order our life in this world that they may bring us to the 〈◊〉 of heaven. 〈◊〉 ye shall know that we all are create & made for one end/ that is/ 〈◊〉 know god/ to have god/ & to love god. But. three things are necessary for to come to a good end. The one is that we know whither we shall go. That we desire with 〈◊〉 love inwardly for to come to 〈◊〉. And that we hope surely thither to go. For it is great folly to a man to begin a thing that he can not bring to an enoe. ¶ On the other side yfony man 〈◊〉 do any good he 〈◊〉 needs have these three/ that is to wite/ knowledge/ power/ & will. That is that he can do it well. That he may do it well. And that he will do it well. But because we have no knowledge nor will of ourself/ therefore god hath given to us faith to fulfil the default of our knowledge. Hope to 〈◊〉 the default of our power. Charyteor true love 〈◊〉 ordain our wylone to another. And Faith ordaineth us to god the son to whom is appropried 〈◊〉. Hope to god the father to whom is 〈◊〉 power. And charity and love unto god the holy ghost unto whom is appropried goodness. And therefore faith maketh us to have the knowledge of god. And the knowledge showeth us that he is god almighty/ & that he is marvelous & liberal that in such manner & so largely giveth and dareth us of his goods. And of this faith cometh hope by the same knowledge that sayeth that god is high god. And fro thence cometh the iii virtue that is called charity or love. For every 〈◊〉 naturally doth love that the which is good.   

¶ Of the four cardinal virtues. Ca xiiii.  
HEre after ye shall know which be the iiii cardinal virtues/ by the which all the life of mankind is ruled & kept. & the world also guided/ & these are they. Prubence justice 〈◊〉/ & strength. Of these. iiii. saith the holy ghost in the book of sapience that in this world is nothige so pfytable for man/ & here is the cause. For who so ever will do well it is necessary that he can choose the good fro the ill/ & of. two. good things to choose the better & that teacheth you prudence. And when ye have chosen the good fro the ill/ & of the ii goods the better/ than shall ye leave the ill & do the good/ & leave the less good & do the greater/ and that is the 〈◊〉 called justice. And because there be. two. things that letteth a man to do good & to leave the ill/ that is to wite/ the prosperity of this world that deceiveth 〈◊〉 by flattery/ pleasures/ & falls sweetness/ & the adversity of the same that may oppress by the sorrowful & sore sharpness & pains. Therefore against ꝓspe 〈◊〉 ye must have measure & discretion that ye be not to much elate & proud of it/ & this virtue is 〈◊〉 〈◊〉 peraunce. And against adversity ye must 〈◊〉 dacyte or boldness that ye be not 〈◊〉 〈◊〉 And this virtue is called Strength.   

¶ Of the xii articles of the faith. Ca xv.  
HEre shall ye know which been the xii articles of the faith. ¶ The first is that that father/ the son/ & the holy ghost is one god &. three persons. And that self same god which is one in substance/ &. iii. in persons is with out beginning & shall be without end/ the which With his word made heaven & earth/ the see & all that is in them of nothing. ¶ The second article is that the son of god was ●…as & took flesh & blood of the 〈◊〉 Mary & of the same virgin was borne very god & very man. The iii article is that the same jesus the 〈◊〉 of god & of the blessed virgin Mary suffre●… passion was deed/ & honestly buried. This passion he suffered kindly & meekly & of his own good will that he might redeem us out of the infernal bonds 〈◊〉 captivity. His soul descended in to hell with his god ●…d his body dying in the sepulere/ & drew out wt●…m the souls that in this world had done his will.  
¶ The four article is that the self jesus cryst very god & very man arose the third day fro death to life in his 〈◊〉 glorified and appeared many times to Mary inawdeleyne & his disciples & apostles/ & dydespe 〈◊〉 & eat with them. And by his resurrection with that same body which we have here in this world we shall are ice fro death to life. ¶ The .v. article is that the same jesus christ very god & very man ascended to heaven & by him to heaven we shall ascend if we be taken out of this world without deadly sin. And fro heaven he died send to his apostles that holy ghost. And in that day of ●…ugement he shall come fro thence in his man heed to judge the living & deed/ and every 〈◊〉 a●…er his deeds to receive reward.   

¶ Of the vii sacraments of holy church. Ca xvi.  
THe first sacrament of holy church is baptun. For our lord god made himself to be bapty said in the flood or river of ●…ordane to hallow & sanctify the sacrament of baptism/ by the virtue of words. And by the sacramet of baptim that devylis put out & chased fro that child & his original sin is taken fro him which he took of his tader & mother/ & is infunded in that child the grace of baptism. And if that child borne were or happened to be in peril of death and that there be no plenty of priests/ as no pressed to get than shall a lay man or woman say to him. N. so named I ba ptyse the. In noll p●…s & 〈◊〉 & spūss●…ti. A●…nem. And then put water upon him/ & that sufficeth to the child's soule. Yfa child be found unknown if it be baptized or not/ than shall that chapellayne or pressed say to the child. Si ●…ō es baptizatus ego baptizo te in 〈◊〉 price & ft lij & spūss●…ti. a●…nem. They that hold the child at that font stone ought & should teach him his believe/ that is to say the Qat noster/ the ave maria/ & the Credo. For man can not be saved but by baptism and faith. And let the pressed be well  that he put not the chyide again in the water if he were baptized before of any lay man or woman/ lest that he be made irregular and the child also after that decree. ¶ The second sa●… 〈◊〉 is confirmation the which confirmeth the holy ghost in the person baptized & conserveth him. within. v. years at the least after the child is borne he should be confirmed of the bishops hands/ & if he pass that time by negligence he falleth in deadly sin & should be confessed before he were confirmed. The father & mother shall also beware and keep them well that they hold not their own child before the bishop at confirming.  
¶ The third sacrament is penance the which washeth & taketh ever away both the actual sin/ the venial sin/ & the deadly sin. This sacrament ordained the son of god which coming fro heaven died here meek penance/ not for himself/ but for the salvation of his people. And saint Iohn baptist preached penance in remission & forgiveness of sins. For penance with contrition of the heart/ confession of the mouth/ & with satisfaction of the deed & with meekness putteth out & banissheth the enemy fro that heart of the penitent & destroyeth deadly sin/ & draweth the man again to his maker/ & leadeth the mind or will to great joy & clearness. ¶ The four is the sacrament of the altar that confirmeth the penitent & comforteth lest he again slide & fall in to deadly sin/ & also reconsyleth him & sustaineth. For when our lord jesus cryst souped with his disciples he died ordain this sacrament in the commemoration & memory of his passion. And therefore every crysten man should at the least be houseled once in the year/ as in the easter day with great devotion.  
¶ The .v. sacrament is holy ordres that bringeth & giveth power to such as be ordered & ordained for to do their office/ & for to celebrate and hallow the sacraments. For our lord jesus god almighty hath given power to priests and prelate's of the church that they should help other/ & inform them in the faith/ that they shall bind & lose/ that is to say fro sin/ and that they should minister to them the sacraments of holy church/ & namely the sacrament of the altar the which is made by the virtue of words of the true pressed of prelate's. For in three things there be virtues/ that is to wite in stones/ in words/ and in herbs.  
¶ The vi sacrament is matrimony or wedlock the which excludeth & putteth away deadly sin in the work of generation between man & woman. God that is sovereign & high good/ & also high wisdom died ordain in earthly paradise this sacrament in Adam & Eve/ which is a conjunction & knitting so strong that it may not be undone nor dissevered in their life/ but by the judgement of holy church or by death. God also made matrimony for the procreation & getynge of children/ & for chastity to be kept. notwithstanding wedded people should with diligence & wisdom keep time and hour. ¶ The vii sacrament is the last holy anointing or eneling that alyghteth & suageth the seek people in peril of death both fro the bodily pain & ghostly. And it is given to them that be seek to the minishing or making less of their penance. For ever lightly the pain of the patient & seek doth assuage at that anointing/ & ever some thing is forgiven of his penance. And therefore as it is said the last anointing or eveling is one of the vii by whom are released the pains of satisfaction. wherefore the error of the lay people is to be removed & put away which will not receive the last holy anointing but only at the hour of death. It were better for them to be anointed in the beginning of their sickness. For as sayeth saint james. Infirmatus quis ex vobis ●…ducat sacerdotes orantes & unguentes oleo & allemabit infirmus. & s●… in pet●…s sit dunittentur ei p●…tā. Therefore a man may know that many are heeled of their sickness by the la●…te holy anointing or ancling. And yet there is another error of the lay people to be put away/ and that is this. That it is not lawful to any man after this last anointing to touch his wife fleshly/ they say also that ever after he should live in abstinence/ & all these be false. Not with standing he that is so anointed should keep his body in the more reverence after than he died before/ & not for all that to eschew his wife/ nor a pressed also his ordres after one year. ¶ Moreover it is to be noted & known that the last holy anointing may be iterate again after the custom of holy chyr the. For the virtue of that last holy anointing dureth but one year/ as the penance of all sinews is termined & ended in one year. And therefore the benediction & the consecration or hallowing of the holy baptism or oil is ever made new of the bishop in the end of the year/ not by cause the old chrism or oil doth leave or lose his v●…diccion. But it is done because the new chrism is had in greater reverence than the old/ & because all the old chrism or oy●… might have be spent in the year passed. ¶ Moreover it is to be doubted of that that saint James sayeth. Inf●…rmat̄. 〈◊〉. That is to say/ yfony of you be seek let him cause to be brought in priests praying & anoynt●…ge/ & he shall soon●… be relieved of his pain & infirmity/ & if he be in sin his sins shall be forgiven/ as though he would say that one pressed is not enough. But is said of council. For 〈◊〉 ●…e ●…re in value the prayers of many priests than of one It 〈◊〉 ●…pleth more to be 〈◊〉 yven to many priests than to 〈◊〉. For by many shamefastnesses shall some what of the pain of sin be released & forgiven. And nevertheless it is suffyeyent to be shriven to one pressed only. ¶ So therefore it showeth well that the last holy anointing may be iterate & 〈◊〉 again/ but ●…ot destroyed/ that is to say after one year only. For to all sicknesses & 〈◊〉 that fall or happen in one year one only anointing is enough. And also it is not called the last because there may none other follow/ but because most con●…nly it happeneth that s●… the anointing is given to them the labour in the point & pangs of death. And therefore ever after that any hath taken this holy anointing he should be the more pron pte & ●…esyer in the divine contemplation.   

¶ Of the vii works of merry. Ca xvii.  
NOw here after shall ye know which been the vii works of merry. The first is to fe●…e the hungry The second is to give drink to the thirsty. The third is 〈◊〉 cloth the 〈◊〉. The fourth is to herborowe the pylg●…s. The fifth is to dysyte the prisoners. The sixth is to co●…forte ●…hoscke. And the vii is to bury the deed. These been the vii wer●…es of mercy the doth belong and pertain to the body of man. ¶ But now ye may say this ●…o 〈◊〉. I 〈◊〉 in 〈◊〉 not whereof I may do it. Nor I may not visit the pry●…oners/ nor co●…forte the seek/ nor bury the deed for I am put & set under the will of another man/ & there fore it were much better for me that I were 〈◊〉 that I might perform & do these works of mercy. But as to that be ye not deceived. for better it is & dot●… more prevail to have pity and compassion in your heart of any poor wretch having & suffering ●…ede/ than though ye had in possession all this world that ye might give it him for charity. For it is mo●…he more worth without comparison that which ye be than that which ye have. Therefore give yourself & than do ye give more than though ye gave all the world. ¶ But now may ye say this to me. Truth it is that it is better for a man to give himself than of his/ but it availeth greatly to do the one with the other. For more are worth two good things than one by himself. I say that is not so. For whither is it better to be called god or his servant/ ye wot well that it is better to be called god. But those the which do suffer hungers/ thirst/ cold/ default/ and such other misery and wretchednesses of the world for god's sake our lord jesus crystealleth them h●…selfe. For this he saith in the gospel. Quicquid f●…ceritis uni de hus minimis 〈◊〉 meo michi●…is That is to say. Look what ye do to one of the least in my name/ as who would say/ for my sake/ ye do it to me. ¶ On the other side whither doth it more avail to judge or to be judged? ye know well it is better to judge/ and that do the po●…re. For these poor people shall judge the 〈◊〉 men. As Cryst say 〈◊〉 the gospel. ●…s 〈◊〉 〈◊〉 omnia & secuti es●… me 〈◊〉 〈◊〉 filius hois in sede magestatis sue. sede bitis & vos s●…. xii. tribus thronos iudicantes. xii. tribus israel. That is to say. Ye that have left & forsaken all worldly things and have followed me/ when the son of man shall come in the seat of his majesty than shall ye sit upon. x●…. throne's judging the xii tribes of israel. ¶ On the other side whither is it better to have the joy of heaven in possession or in promise. sum rely it is better in possession/ and so hath it the poor people. For this saythour lord in the gospel. Bea●… pauperes spū●…n̄ ipsorumen regnum celorum. blessed been the poor in spirit/ for theirs is the kingdom of heaven. He saith not/ their shall be/ but theirs is. as though he said/ they be as sure of the joy of heaven as of the thing the which they hold in their hands. And therefore saith saint bernard in this wise. ●…auperes nichil habet in terra nec du●…tes aliquid habent in celo. That is to say. the poor men hath nothing in earth/ nor the rich men hath nothing in heaven. And therefore if they will have any thige there they must buy it of the poor. ¶ Now I wot well that go sire to know who is poor & who is not who very rich & who is not/ therefore here me with devocy on. There be some which have richesse & they love them as be the niggards and covetous people of the world. Other there be that have no 〈◊〉 nevertheless they love them & desire/ and would 〈◊〉 have them/ as ●…en the wretched beggars of 〈◊〉 ●…rlde & the ●…uyll religiouses/ and they are as 〈◊〉 〈◊〉 the other or more. And these are they of 〈◊〉 jesus christ speaketh in the 〈◊〉 〈◊〉 est camelum performen 〈◊〉 〈◊〉 perfit love toward him to whom we pray●… And sure & stead fast hope to hau●… all 〈◊〉 which we desire & ask. And steadfast believe in him in whom we believe. And very 〈◊〉 because we have no goodness of ourself. ¶ 〈◊〉 〈◊〉 is 〈◊〉 in this word 〈◊〉. For every man naturally loveth his father. ¶ Sure and 〈◊〉 hope is contained in this word. 〈◊〉. For if 〈◊〉 be ours we may 〈◊〉 pray & hope in 〈◊〉 & say that he is beholden or ●…de to us. ¶ Steadfast 〈◊〉 in this word. Quies. For when we say 〈◊〉 than we 〈◊〉 & 〈◊〉 that god is whom we never 〈◊〉 & that is right and true faith. For saith is none other 〈◊〉 but y● 〈◊〉 〈◊〉 of a thing which may not be 〈◊〉. ¶ 〈◊〉 〈◊〉 〈◊〉 is named in these words. 〈◊〉. For when we think that he is high above & we low underneath than we be humbled & 〈◊〉. ¶ when 〈◊〉 have these. 〈◊〉. rooted in our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lie pray & say with all our 〈◊〉 〈◊〉. 〈◊〉 ●…men 〈◊〉. That is as who 〈◊〉 say. 〈◊〉 thou thy name in us that art our father that we may so be thy sons & daughters that we do nothing against 〈◊〉 mind & pleasure. And that we may 〈◊〉 do all that may be acceptable & 〈◊〉, to the 〈◊〉 〈◊〉 〈◊〉 more doth appertain to thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And because we may never 〈◊〉 and do 〈◊〉 〈◊〉 te while we been in this wretched world therefore we ask and 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy 〈◊〉 come to us/ that the 〈◊〉 reign in us in this life by grace. & that 〈◊〉 〈◊〉 〈◊〉 that other by glory. And in the 〈◊〉 〈◊〉 may 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉. And 〈◊〉 we can 〈◊〉 〈◊〉 〈◊〉 with the in 〈◊〉 〈◊〉 that we do thy will 〈◊〉 〈◊〉. therefore 〈◊〉 〈◊〉 & ask. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 et 〈◊〉. your will be done in earth as in 〈◊〉 that 〈◊〉. give us grace to do all that thou dost 〈◊〉 & to leave all which y● 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 & 〈◊〉 as well in 〈◊〉 as in 〈◊〉. That is 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 〈◊〉 〈◊〉 & all holy 〈◊〉 & act 〈◊〉 patry at tyrs. 〈◊〉. 〈◊〉 & all thy chosen people do thy will 〈◊〉. 〈◊〉 all 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉. as 〈◊〉 holy 〈◊〉 the pope/ the eardynalles 〈◊〉 〈◊〉/ 〈◊〉/ 〈◊〉/ abbesses pry 〈◊〉/ 〈◊〉/ 〈◊〉/ & priests. And all holy 〈◊〉 〈◊〉 〈◊〉. prnices. dukes. 〈◊〉. barons/ the poor 〈◊〉 〈◊〉 clerkes●… and lay people. & all that be 〈◊〉 to the 〈◊〉 〈◊〉. in every 〈◊〉 in 〈◊〉 〈◊〉/ & 〈◊〉 every 〈◊〉. ¶ And 〈◊〉 we may not do your will & 〈◊〉 as long as 〈◊〉 〈◊〉 in our 〈◊〉 body without 〈◊〉 & help us. therefore we say. 〈◊〉 nostrum 〈◊〉 〈◊〉 nobis hody. 〈◊〉 to us 〈◊〉 daily 〈◊〉 this day, that is to say●… 〈◊〉 us strength of body & of soul/ and the health of 〈◊〉. 〈◊〉 it is to be known that there be three manners of breed. ¶ 〈◊〉 bodily breed as meet and clothing. Spiritual breed as the doctrine of holy 〈◊〉. And the breed of which is the blessed 〈◊〉 of the 〈◊〉 for to comfort both the natures. that is for to 〈◊〉 both of the body and the soul. ¶ But for because that we be not dign nor worthy for to have 〈◊〉 good or 〈◊〉 as long as we be indeedly sin. therefore 〈◊〉 and ask. 〈◊〉 nobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimittimus debitoribus 〈◊〉. That is●… forgive us our sins. as who saith/ all that we have 〈◊〉 in thought word & deed. And that 〈◊〉 〈◊〉 as we 〈◊〉 〈◊〉 which hath done & doth 〈◊〉 〈◊〉 to us. 〈◊〉 cause it is little worth to us to have pardon & 〈◊〉 venesse if we keep us not 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉. ●…re we do pray & say this. 〈◊〉 nos 〈◊〉 〈◊〉 〈◊〉. Suffer us not to be brought nor 〈◊〉 〈◊〉 〈◊〉 of the devil/ the 〈◊〉/ and y● 〈◊〉. 〈◊〉 not only fro 〈◊〉 on. 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But deliver us fro all ill both of body & 〈◊〉 〈◊〉 〈◊〉 & pain both present and to come. 〈◊〉 〈◊〉 And 〈◊〉 that our lord 〈◊〉 christ saith in y● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meo 〈◊〉 〈◊〉. That is. what so ever 〈◊〉 ask of my 〈◊〉 〈◊〉 me he shall give it to you●… therefore say this at the end. 〈◊〉 dumm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et regnat in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 ¶ This is the prayer that our lord taught in the gospel. And understand nor think that ye shall say all word by word as I have written here. but only say y● 〈◊〉 〈◊〉 letter with your mouth/ & think in your 〈◊〉 upon that which I have here exposed & showed of/ 〈◊〉 ty word by himself. nor take no regard to 〈◊〉 often y● 〈◊〉 noster. or to say man y● 〈◊〉. For better it is to say ones the Pater 〈◊〉 with a good under standing & with a good 〈◊〉 than a. 〈◊〉. 〈◊〉 〈◊〉 out understand 〈◊〉 〈◊〉. For saint 〈◊〉 〈◊〉 these words. 〈◊〉 vellem dicere 〈◊〉 〈◊〉 meo cord devote 〈◊〉 〈◊〉 〈◊〉 o'er 〈◊〉 et 〈◊〉 〈◊〉. That is to say. I had liefer 〈◊〉. v. 〈◊〉 in 〈◊〉 heart deucutly than to speak. v. M. 〈◊〉 my 〈◊〉 without understanding & 〈◊〉. And 〈◊〉 〈◊〉 shall ye do your service in the 〈◊〉. For this saith the prophet. 〈◊〉 〈◊〉. That 〈◊〉 to say. 〈◊〉 ye & say wisely. wisely to sing is this. that what a man saith with his mouth he 〈◊〉 〈◊〉 think it in his heart. For if your body be in the quere or church/ & your lips in y● 〈◊〉/ & your heart in the market or y● 〈◊〉/ than are ye wret 〈◊〉 disposed in yourself & are not graciously her the of our lord god. And because our lord 〈◊〉 〈◊〉 saith in the gospel. 〈◊〉 querite 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 vobis. That is to say. First search & ask thercalme of god/ & all that ye have need of 〈◊〉 〈◊〉 shall be given to you 〈◊〉 askige. There fore ye shall know what ye shall have in the 〈◊〉 of 〈◊〉.   

¶ Of the douryes of the body & soul. and of the pains of hell. 〈◊〉. nineteen.  
 
 
BEfore matins ye shall first think on the nativity of our lord/ & after on his passion ¶ On the not y●…yte shall ye think inward lie/ the time/ the place and the hour in the which our lord jesus christ was borne. The time was in the mids of winter when it was most cold. The hour was at midnight which is the most hardest hour. The place was in the mid des of the way in a house without walls/ the which is called in latin. Diversorium. That is as enough to say/ as a place where men went ever to 〈◊〉 themself fro the rain & other storms. In the which he was wrapped in the most poor clouts/ & bound with alyste. He was laid in the crib or rack before an ox & an ass/ for he had none other place in that house Than shall ye think on the diligent & busy labour and charge that our blyss●…d lady tok●… about her sweet son Iesu. & of joseph her spouse what great joy he made & had. Think also on the 〈◊〉 that the shepherds had/ & of the 〈◊〉 company of angels/ & life up your heart & sing with them that swetesonge. Glia in excelsis deo. etc. ¶ Than touching the passion shall ye think how that at such an hour of the night he was betrayed of his disciple. as a traitor taken. as a thief bound. & as a wicked person ne led & brought. Think also inwardly how freely & with good will he offered himself to the jews/ & to the people. & how that he kissed judas his traitor & named him by his name/ & called him his friend. and how he forbode & defended his disciples that none of them should draw sword out of the sheath. And how he he led the ear which saint Peter cut of. & how his dysci bless left him. & how the cursed jews took him held him & bound him/ & after brought him before Anne. & how he was there examined & buffeted because he answered contrary to their will. After how they led him to Cayphas/ where saint Peter trembled for fear. & thrice forsook him by the words of a w●…che.   

¶ Of the illusion or scorning. And of the resurrection at prime. Ca xxii.  
Afore midday shall ye think on the annunciation and on the passion. ¶ On the annunciation shall ye think of the great mercy of our lord god by cause he would vouch safe to become man. & to suffer ●…ethe for us in his manhood sith he might have redeemed us otherwise. And a●… that died he to us that he might draw & get to him our love. For if one hadben our maker & another our redeemer/ than should we more have loved our redeemer than our maker. And therefore would our maker be our saviour & redeemer & suffer in one body all our sorrow that he might so buy all our love. ¶ Of the passion shall ye think that at s●… che an hour was our lord jesus cryst crucified between. two. thieves/ on each side one/ as though he had been the master of them. ¶ Now here can I not tell what I shall say. For if all the painful sores/ sorrow full & woeful sicknesses of this world were in the body of one only man/ & if this man might conceive & have as much angu ysshe & pain with grievous sorrow as all the men in the world/ it should be little or nothing in regard & comparison to the sorrow the our lord suffered for us in one hour of the day. wherefore if I might live by the space of a. C. M. years and in every day die a. M. times for him the same death that he died for me but ones/ it were nothing in compary son to the dolour and pain which he had in him. Than it may happen that some man will say to me that the pain which jesus christ suffered on the cross for us was more & greater ●…or the space & tune than the pain of he●…. It is truth. and for this cause. There is no creature that may suffer so much as died our lord jesus. For no man hath nor had in him so much 〈◊〉 as he. Than it appeareth that the pain of hell was less for so moche space & tune than the pain that our lord Iesu cryst suffered. I say not this certainly or for a surety because of the conscience of some people. For the which he saith himself by jerempe the prophet. O vos omnes 〈◊〉 transitis ꝑ viam att●…e et videte si est dolour 〈◊〉 cut dolour meus. that is to say. O all ye which go by the way/ behold & see if there be any sorrow like unto mine. Surely there is none/ nor never was yet sorrow, we like yours O sweet lord jesus) in this world. ¶ Also ye shall here think ou the most sweet & bliss said virgin mary how she was replenys●…hed & filled full of great sorrow & anguish when she stood on the right side of her best beloved son/ & received y●●…y say plea for the master. & how she had great sorrow when she took the servant for the lord. the son of a 〈◊〉 ner for the son of an emperor. Iohn the son of zebedee for jesus the son of god. Therefore might she say of her that Noemye said. De me dicas mag●…aliter pulchram sed de tetero appellare me amaram. That is to say. call me never here after fair but call me bitter & sorrowful. Also she might well say this that is in the song of love. ¶ Marvel ye not though I be pale & brown. For I am dyscolored by heat of the son. Therefore an english man moved with pity made this  

¶ Now gooth the son under the wood.  
Me rueth Mary thy fair rood.  
Now gooth the son under the tree  
Me rueth Mary thy son and the.   
¶ O fairest/ o beautifullest maiden now have ye ta stead & truly felt the most sharp point of the sword of the which simeon made mention to you in the day of your purification. & now ye have also received the promesses that Anne the prophetess promised you.   

¶ Of the death of our lord jesus christ. And of his ascension at Noon. Ca xxv.  
 
A Fore noon ye shall think on the passion/ & on the ascension. ¶ On the passion ye shall think that at such an hour died that author of life for our love. Also ye shall here think on ye.. seven. words that he spoke on the cross & on ye.. iiii. tokens that befell at his death ¶ The first word that he spoke was. Pat ignosce illis or nesciunt ●…d faciunt. that is to say. father forgive them theyrsyne for they wot not what they do. ¶ The two. word was. A men dico tibi or hody mecum eris in paradiso. These words he spoke to the thief penitent & sorry for his sins. that is to say. Certainly I say to the that this day shalt the be with me in paradise. ¶ The iii word was when he spoke to his mother of saint ioh●… in this wise. Multer ecce filius tuus. Lo woman behold & take here thy son. And than said to his disciple ●…cce mt tua. that is to say. Behold & take her there for thy mother. ¶ The four word was. ●…ly. h●…ly lama zabathani. that is to say. O my god my god wherefore hast the forsaken me. ¶ The .v. word was. ●…itio. the is to say. I am a thirst. ¶ The vi was. ●…ōsūmatū est. that is to say. Now are the prophecies fulfilled. ¶ The seven. was. ●…t̄ in manus tuas commendo spin̄ meu. that is to say. father in to thy hands I commend my spirit & so bowing down his he●…d his spirit departed. ¶ The four signs or tokens were these. All the earth began to tremble. & of all the universal world there was an earthquake. The veil or covering of the temple was divided aso●…der & fell down. The stones did break & cleave in pieces/ the deed bodies arose out of their graves. The son waxed dark & ●…drewe his light fro midday till the hour of noon. whereof saint Denys Arryopage being in the parties f●…rre fro Jerusalem said. A ut deus nature pa●…. aut machina mundt dissoluien. that is. Or the god of nature suffereth passion/ or the hole mach y●…emēt of the world is dissolved & loosed in sunder. ¶ 〈◊〉 astensyon shall 〈◊〉 〈◊〉 that such an hour our lord went in to ye●…oūt of Oly●…ete-seyng his disciples & his most sweet mother. & fro them he ascended to heaven/ & sitteth on that right hand of his father. And than his disciples returned to Jerusalem there they were in fastiges & prayers till the coming of the holy ghost. And there were of them congregate together in one house about the number of. vi score men abiding the blessed coming of the holy ghost as our lord had commanded them.   

¶ Of the souper of our lord. And of his taking down fro the cross at evensong. Ca xxvi.  
 
Afore evensong time ye shall think on the maundy or souper of our lord. & of his taking down fro the cross. ¶ Of his taking down shall ye thī●… how Joseph of Aromathia had ipetred & gotten the body of Jesus of pilate. & how the jews came to the cross of Jesus & brake the thieves legs. & how a knight took a spear & pierced the blessed syd●… of our lord. & that in continent blood & water ran out of it haboundauntly. Blood in token of our redemption. water in token of remission of our sins. Joseph than took him d●…une of the cross/ because that no body or corpse should bide unburied in so great & high a feast as was the next day folo wing/ which was their sabbath day. ¶ Of the maundy or souper shall ye thick that at such an hour our lord gave his body flesh & blood to his disciples in 〈◊〉 likeness of breed & wine. ¶ Her●… shall ye understand that in the blessed sacrament of the altar there been. iii. things. The first is the likeness of breed & wy●…e that which we see bodily. The ii is the very true body & blood of our lord jesus christ which we may not see with our bodily eyes. The iii is spiritual grace which were ceive when we take worthily the holy body/ & that most blessed blood. We see the substance & likeness of breed & wine. and yet the substance of breed & wine doth not remain there after the consecration. And we believe surely & steadfastly that the symilytudeo: likeness doth contain in it verily the body & blo●…de of our lord jesus christ. notwithstanding the similitude or likeness of the body & blood may we 〈◊〉 se. ●…or we should abhor & fear as touching our body to eat the raw flesh & dry●…ke the blood of a man. Therefore hath our lord given to us his body and his blood under the likeness of breed and wine to co●…forte our bodily understanding and wit by such meet as we be wont to see and dare ●…te. and to ●…difye and make strong our faith by that/ that ●…e do see one thing and believe another. And therefore when ye approach to the altar for to be commoned or houseled so take & receive there the blessed sacrament as though ye received visibly his blessed and most holy blood flowing out of his side.   

¶ Of the bloody sweetinge of our lord/ and of his burying at at compline. Ca xxvii.  
 
BEfore compline should ye think. first how Jo seph & Nychodeme wrapped & closed the body of our lord Jesus christ in fair sheets & a clean shroud & anointed it wpretyous ointments & died put him in a sepulchre & also they put a stone at the door of the monument & the people put to their seals & ordained knights to keep the sepulchre. ¶ Secondly ye shall thick how our lord Jesus the day of his maundy after that he had souped went with his disciples in to a garden where he prayed to his father in such wise that for sorrow we of death he sweat so that the drops of blood dyst●… led fro his blessed face and fell to the ●…the.   

¶ Of the contemplation of god/ as touch●…ge his godhead. Ca xxviii.  
 
NOw have ye the matter & way to think in god & to know him as touching in his man he de. ¶ Now after shall ye know how to think vp●… him & to know him in his moon high godherd. As to 〈◊〉 shall 〈◊〉 〈◊〉 that god so ordered y● 〈◊〉 of himself in 〈◊〉 〈◊〉 to mankind that he w●…lde not of all be showed nor of all be ●…ept 〈◊〉 to him. For if he had fully & wholly showed himself than had faith be nothing worth & 〈◊〉 had been 〈◊〉. For faith is of a thing that may not be seen. & therefore the thing is no faith y● 〈◊〉 of him. And if he had of all thing kept himself secret than faith had not been & infidelity had been excused. And therefore god 〈◊〉 a part show himself & a part keep secret. In. iiii. manner wise he would show himself to m●… that is to wite in ii manners withoutforth/ and in ii manners withinforth. 〈◊〉 〈◊〉 you & by reason. without by sc●…ypture & by creature. ¶ By revelation as when god hath showed or doth show himself to some 〈◊〉 people by insy q by miracle. ¶ By reason 〈◊〉 god to the knowledge of man in this wise. Every man may well know and 〈◊〉 himself that he is/ that is to say that he hath being/ and that he hath not been ever. And by that he knoweth well that he had a begyn●…ynge of some other. Than it followeth that he must think and consider. that sometime was/ in which orwhan he was not. But than when he was not hecoude by no manner know himself/ nor make himself. And the self same seeth man in every creature/ for every day he seeth some creatures pass and depart. and some to come. And than because that all things be/ and be not of themself/ ther●…re it must needs be that one thing be and is which gy●…eth all things bey●…ge/ or too be. that is of whom all things be. And by that it must needs be of right that he by whom all things he made is without beginning/ and without ending. For 〈◊〉 should have a beginning it must needs be that he should have it of some other. and so if he had a beginning of another/ than should not he be the first author and beginner/ and 〈◊〉 first beginning of al. And therefore it is conveny 〈◊〉 and must needs beth at he by whom all things be or have being is before all thing/ and nothing before him. And if no●… thing be be●…re him than came ●…e of none other. And if he came of none other than had he never begyuning. For as I have said before/ every thing that hath a beginning hath it of another. For there is no thing that is not that can give to it se●… fe being. And therefore it must needs be in all manet wise that one thing there be the which had never begynnunge. ¶ And when that the reason of man booth see that of necessity it can not/ nor may none other wise be/ than beginneth he to believe steadfastly that one thing is without beginning which is the author/ begynuer/ maker & governout of all things which be in this world. And that thing is called Deus. That is to say. God. For this word Deus. came of a name of greek the which is called Theos. as much for to say as to make or nout ysshe. And therefore call we the first beginning. Deus. in lat in. and. God. in english/ for he hath created and made all. and hath noury●…shed all/ for so soundeth this word. deus. ¶ In this manner wise came man first to the knowledge of god which is high and all good.   

¶ How god is one in substance. and. iii. in persons. Ca xxix.  
 
AFter cometh the reason of man and seethe that necessarily the same god was & is one only god & that there be no more gods. For if there were. two. gods of that should needs follow that both gods were superfluous & to scant. or to moche & to little. in same & several. together & asunder. For the first should be superfluous & to moche because the second should suffice/ or else he should not be god. By the same reason the second should be sup●…uous when the first should be suffyrient enough. On the other side every of them should be to scant or to little/ because that each of them should default or fail of other. for none of them should be other/ but each of them should be sovereign & high good. & so than should good fail of them both/ so in both of them. And there fore if there were two gods in both gods there should be superfluity & scantness/ together & asunder & than it is convenient & necessary that there be but one only god. On the other side no good may fail or die splease god. but because the consolation & comfort of company is good & sweet/ therefore god might not be without the goodness of company. & than it should be convenient & necessary that the plurality of persons be in god the sovereign & high good. And because that company can be in no less than between. two. therefore it is necessary that in god at the least be. two. persons. And because that company is little or nothing worth where there is no alliance nor love/ therefore it is convenient that the iii person be in god which must be the knitting of love & alliance between the ii other persons. Therefore sith unity is good & plurality/ it is conven yent & all so it must needs be that both these persons be in god. By such reason cometh man to the knowledge of god that he is one god in himself & in his substance/ &. iii. in persons. This same self thing seeth man in himself. For he seeth well that ever from the beginning that he hath had power in himself to remember in ●…ule. & after power wisdom to understandt. & than he began to know that he had power in soul/ and of that power cometh cunning/ and of both cometh love. And when man seeth well that it is so in himself of that he understandeth well that it should be so in god which is above him. That is as much to say that in god is power. & of that power cometh his wysdo me/ and of both doth love peede and come. And because that out of the first person cometh the second and that of them both the third doth proceed. therefore the first person is called god the fadet. the second god the son. & the third god the holy spirit or ghost. And because that among men it is wont always to be that the father is more feebler than the son for his 〈◊〉 ge/ & that the son is not so wise as the father ●…se of his youth. least any man should think it so in god/ therefore is power appropriate to god the father wisdom to the son. & because that this word sp●…te or ghost soundeth always in fear/ or that it is a feerful word. therefore to the holy ghost is appropriateness/ love/ and goodness. By this manner cometh man first to the knowledge of god his maker. how ●…e is without beginning & without end. & wherefore he is called god. & wherefore he is one in substance & three in persons. and wherefore the first person is called father/ the second son/ the iii holy ghost. & where fore that power is appropriate to god the father/ wisdom to the son/ love & goodness to the holy ghost. J●…su so the wise shall ye know your god. and this 〈◊〉 of knowledge is the fundament of contemplaryon.   

¶ Of the iii degrees of contemplation. ¶ a. thirty.  
Therefore afterward that ye have thus established your heart in very right faythested fast hope/ & perfit charity. than life up your heart in the most highest contemplation of your cr●…atour & maker. But your soul would often see god by contemplac yond in his natu re & she may not. & than she cometh again to herself and maketh of herself degrees & steps by the which she may ascend and mount to the divine contemplation. so that first she may see & behold her own proper nature. & afterward that nature that is above her. But if her thought & mind be by bodily ymagyna ●…ions diversly disparcled & troubled/ than may not she search nor find herself in her own nature. For look was many ill thoughts and cogitations as she is leddew. with as many obstacles she is noyed & let. ¶ The first degree of contemplation of the soul is/ that the soul be returned to herself and gathered together & bring herself in herself. ¶ The ii degree is that the soul may see and behold herself what she is/ when she is so gathered together. ¶ The iii degree is that the soul life her up above herself/ & enforce herself to behold her degree in her own proper in ward nature. But to the knowledge of herself may she never come/ ●…yll she be taught and informed to refrain every imagination bodily/ earthly/ and heavenly. And when there cometh to her heart any manner of delecta●…yo/ whither it be by the sight/ hearing/ tasting smelling/ or touching/ or by any other of her body y wits she should incontinently refuse & trecd them under foot. that she may see herself such as she is holly without body. Take ye therefore diligent heed & merk●… it well how that the soul is marvelous in herself/ & how she is one in her nature/ yet 〈◊〉 she doth divers works. For she leadeth him that seeth with her ●…yen/ heareth by her eeres/ tasteth by mouth/ smelleth by nose/ toucheth & feeleth by all other membres. ¶ afterward think how great she is/ that with one only thought she may comp●…eh heaven and earth/ & all things that be in them/ if they were a. 〈◊〉 times greater than they are. which may not be. Than if the soul of man be so great and so noble that no creature in this life may understand nor know her perfitly. how great and how noble than is he that made so noble th●…ges. verily he is above all. under all. within all. & without all. He is above all/ all things gouern●…ge. under all/ all th●…ges supporting. with in all/ all things fulfilling. without all/ all things compassing. Such manner of contemplation engendereth in man stead fast believe/ and sure 〈◊〉. ¶ After shall ye know how he is large & liberal. & that may ye se in divers wise. Behold first how he is liberal of temporal goods. & how he giveth his goods as well to the evil as to the good and every thing that ye se in earth. ¶ Than after ye shall mark how large and liberal he is to pardon and to forgive. For if so were that one man had done and committed as many evils and sins as all the men in the world may do/ yet of his great and gracious goodness will he be and is daily and hourly more readier and diligent for to forgive and pardon than the most wretched and miserable s●…ner will be for to ask forgiveness. Moreover ye shall think how liberal he is of spiritual goods. that is to say of virtues. for who hath one hath them: that is to wite charity. The. 〈◊〉. ye shall think how large and liberal he is of everlasting goods to 〈◊〉 that will ask them rightfully. For how can he deny you that, which he commandeth you to ask. for this he saith h●…selfe. first desire & pray me that I shall give you the 〈◊〉 of heaven and I will give it you. & also all ten porall good without asking or re●…uyringe. On the other side he giveth you here all the laud & 〈◊〉 that ye can desire. for all earthly things obeyeth to man. This manner of contemplation of his power and liberality engendereth in man certain & sure hope. ¶ After this ye shall think of his goodness/ his sweetness & of his beauty. and to do that take ye good heed of the great goodness/ of the great beauty/ and of the 〈◊〉 sweetness that is in an earthly creature. how m●…ny things there be which are delectable and pleasant to the bodily eye for their beauty. and to the tasting for their sweetness. and to the no●…e for the 〈◊〉 sweet smelling & to the feeling for their softness. & so to all other wits. Than sith so much beauty/ sweetness/ & goodness be in a creature which this day is & to morrow shall not be. how great goodness beauty and sweetness is there than in a ghostly crea ture which never shall have end. On the other side if so moche ●… beauty/ goodness/ & sweetness be every creature. how great beauty/ sweetness/ and good ●…esse should there than be in their creator & maker. ye know well/ much more without compary●…on. This 〈◊〉 of contemplation engendereth in man the love of his maker. ¶ Than 〈◊〉 when y●… h●…ue thus beholden your most sweet creator & maker by the consideration and sight of his creatures 〈◊〉. and put out fro your heart every corporal or bodily imagination. and than let yo●…r bore understanding fl●…e above all maims reason in to heaven. and there shall ye find so great sweetness & so many secret things that no man may know but he only which hath proved & assayed it. ¶ if ye will know this by teaching/ go to him that hath proved it by experience or use. And for because that I wretch have not done all this. I am the more 〈◊〉 to 〈◊〉 and tell with my mouth which with mine heart I may not think. For it is so high and so secret that it surmounteth and passeth all manner thinking. And therefore it behoveth me to be still. & also it is right that I do so/ and not to teach it with my to●…gue but to full fill it in work only by grace. ¶ Now have ye the iii degrees of contemplation. one in creature. another in scripture. & the iii of god in his most sweet nature.   

¶ What it is to live honourably/ lovingly/ fr●…n ●…ely/ and mekoly. Ca xxxi.  
VF 〈◊〉 after this 〈◊〉 and 〈◊〉 than live ye honourably. & that is the first part of our sermon that we touched at the beginning. And after ye shall study to live lovingly and friendly as touching to your neighbour. And that for to do ye must put and se●… all your pain and 〈◊〉 for to lou●… & for to be be loved. ye oughtor ye shall love all men in god. that is to wite/ for goodness only. and ●…ot for the bea●…te & fairness of body/ or for good singing. nor for every such manner thing. as strength/ or any such corporal virtue. For beauty &: goodiynesse of ●…ody/ sweet singing & such other bodily virtues may by folly be beloved without god. & yet can they not ●…e without god. And therefore to love man in god is none other but to love him for such a thing that may not be be loved without god. as for goodness/ rightwiseness/ or justice/ & truth. For/ ●…or such virtues may ye love no man but that ye love god. And when yelove any man for goodness/ justice/ and truth/ than love ye 〈◊〉 in god. For god of all is goodness/ 〈◊〉 and truth. Therefore if we be good/ we shall have no friend but the good. nor no enemy but the evil. And therefore should we love the good people because they are good. and the evil also because they may be good. and in this manner love ye nothing but goodness. ¶ And than if ye wyil be beloved show yourself 〈◊〉. And if ye will be amiable I pray you for god's sake receive & take these. three things and keep them without forgetting. Do that any you commandeth/ & instantly requireth and prayeth. Take without grudging that any giveth to you/ and keep it. 〈◊〉 and bear ●…ere what soever any man sayeth to you. And if ye live in this manner than live ye lovingly and friendly. ¶ After more shall ye study how ye may live meekly. and for that shall ye know that there be. two. manners of humility & meekness. ¶ The one cometh of verity/ and the other of charity, By the knowledge of yourself may ye come to the first manner of humility. For by no manner wise of the world may ye se and know yourself what ye be in verity. unless that ye be humble and m●…ke. ¶ The second manner may ye know and hau●… if ye think often upon the great humility and 〈◊〉 of our sweet lord jesus christ. how he humbled & meked himself which never dydesynne/ and that 〈◊〉 〈◊〉 cometh clearly of charity. ¶ Now know ye what it is to live honourably/ lovingly/ and meekly. that is to say perfitly. Our most ●…wete lo●…de Iesu c●…yst so grant us him to honour. to love our n●…ygh bour. and to meek ourself ●…/ that we may for our honour be honoured. for our love be beloved. and for our humylyce to be exalted to the joy of heaven/ the 〈◊〉 ●…he was ordained and made ready for us sy●…h the beginning of ●…he world.  
Amen.   

¶ Thus endeth this devout treatise called the mirror of the church made by saint. justyn of A●yndon. imprinted at London in the ●●●cestrere/ at the sign of the Son by winkin de word. The year of our lord. M. CCCCC. xxi. The xii year of the reign of our most natural and victorious ●●●●ayne lord king Henry the viii