Yt is not lyght for euery man to drawe eny longe Difficulty of translating from Latin into English. thyng from latyn into oure Englyshe tongue. For there ys many wordes in Latyn that we haue no propre englyssh accordynge therto. And then suche wordes muste be turnyd as the sentence may beste be vnderstondyd. And therfore though I laboure to kepe bothe the wordes and the sentence in this boke as farre as oure language wyll well assente: yet some Sometimes obliged to follow the sense rather than the exact words. tyme I folowe the sentence and not the wordes as the mater asketh. There is also many wordes that haue dyverse vnderstondynges, & some tyme they ar taken in one wyse, some tyme in an other, and som tyme they may be taken in dyuerse wyse in one reson or clause. Dyuerse wordes also in dyuerse scryptures: Latin words vary in sense. ar set & vnderstonde some tyme other wyse then auctoures of gramer tell or speke of. Oure language is also so dyuerse in yt selfe, that the commen maner of spekyng in Englysshe of some contre can skante be The English language itself varies in different districts. vnderstonded in some other contre of the same londe. ¶ And for these causes and suche other, yf any persones there be that holde them selfe connyng as some do, that whan they can onely a lytell gramer, or a lytel latyn People who know a little etymology are often hyper∣critical. and scarcely that wel; they ar more bolde to catche at a mannes saynge, or at hys wrytynge, then wolde many wyse clerkes that be. Therfore yf eny suche parsone happen to se this boke or eny other of oure drawyng and fynde eny thynge therin not drawen to hys entente, and therfore is redy to blame yt, and to say yt is wronge; I counsell you that in symplenes seke your soulles fode; and to take lytell hede at hys saynges. wyttynge well that the wyser that eny man ys; the But the wiser a man the less will he blame other men's study; and the less well he knows the more he will find fault. better wyll he be aduysed, or he blame an other mannes studdy. And the lesse good that he can: the more presumptuous wyll he be to fynde defaulte and to depraue, ye often tymes tho thynges that he vnder∣stondyth not. And therfore they that holde them selfe so wyse, may be contente wyth theyr owne wysdome for I began thys werke nothynge for them, but for the edyfycacyon of you that fele symplely in your owne wyttes, & loue to be enformyd. I am not wyser then was seint Hierome that in the drawying of holy scripture from other langage in to latyn, sayth In prologo primo super Iob. how he was compellyd at eche boke to answere to the bakbytinge of them that depraued hys laboure. ¶ But for that I knowe myne owne feoblenes, as well in connyng as in verteu; therefore I will neyther seke The author has done his best, and submits himself and all his writings to the Church. defaulte in other, ne maynteyne myne owne; but lowely I submyt me and all oure wrytynges, and other werkes to the correccyon of oure mother holy chyrche, & of the prelates and fathers therof, and of all that are wyser and can fele better. Besechynge you all way mooste dere and deuoute systres to praye that bothe Asks the prayers of the sisters that his book may be overruled for good. thys, and all other dedes be euer rewlyd to oure lordes worshyp. Amen.

But for yt suffyseth not to you to prayse. and to Meaning of the Invitatory. ioye in god alone. but yf ye sturre other to the same; therfore after Alleluya or Laus tibi. ye begynne the Inuitatory. that ys as moche to saye. as a callynge. or a sturrynge. Wherby eche of you sturreth. and exhorteth other to the praysyng of god. & of oure Lady. And therby also. ye calle them that here you: and desyre other that ar absente to come to prayse with you. And therto accordeth the psalme. Venite. that foloweth. and ys songe. wyth the Inuitatory. But the Inuitatory ys How it is sung with the Venite; som tyme songe hole. and somtyme halfe; for som come hole to goddes seruyce to prayse hym. with body and soulle. & all theyr myghtes. And some come but halfe. for thoughe the body be there. the harte ys on other thynges. as oure lorde sayth bothe by hys prophete. and in hys Gospel. Populus hic labiis me Esaie .xxix. Math .xv. honorat, cor autem eorum longe est a me. Thys people worshypeth me wyth theyr lyppes. but theyr harte is farre from me. But fyue tymes yt is songe hole. for five times entire, they that wyll be hole in oure lordes seruice muste full warely kepe theyr fyue wyttes. bothe the vtter wyttes. and the inner. And thryes yt ys songe halfe. for there and three times only half. is thre maner of people. whiche as the gospel tellyth. were called to oure Lordes soper. and came not. for Luce .xiiij. pryde for worldlynesse. and for flesshelynesse. ¶ But ye that ar closed for the occasyons of soche lettynges muste come wyth hole harte. and feruente wylle. to the praysynges of the blyssed trynite. and of the quyene of heuen. and saye ¶ Trinum deum et vnum pronis The Invitatory in use at Syon. mentibus adoremus. Virgini que matri gratulantibus animis iugiter iubilemus. that ys. worshyp we wyth meke and redy soulles god. that ys thre and one that is to say thre in parsones. and one in substaunce & in god∣hed. And prayse we besyly and intentyfly the vyrgyn mother wyth ioyfull hartes.

VENITE. Thys psalme is writen in the Psalter. Psalmo .94. and yt conteyneth fyue verses. In the firste verse. we Exposition of the Venite. ar called. and exhorted to come to prayse god. In the tow nexte verses. ys expressed the cause why we shulde prayse hym. And in the tow laste verses. ys tolde the pareyl of them. that wyl not come to loue hym. and prayse hym. Then ye begynne and say. Venite that ys. Come ye. To whome speke ye; they that Come, all ye that are present in body, and be present in heart also: ar presente, ar come alredy. they that ar absente; may not here you. whome bydde ye come and whyther: Oure lorde ys ouer all presente and euer more redy to here them that pray in chyrche but all ar not come to hym. that ar come to chyrche. For he sayeth of some that worshyp hym with theyr mouthes. that theyr harte ys farre from hym. Therfore to them ye say. Venite. Come ye. as yf ye sayde. Gather to gyther all the thoughtes. and myghtes of youre harte. and sette them onely vpon hym. and so come to hym in the reuerente drede. & deuocyon. and Exultemus domino. Ioye we outwarde with all the seruyce of oure bodyes in oure Lorde. And in none other thynge. Iubilemus let us praise our Lord and Saviour with heart and body: deo salutari nostro. Ioye we in god oure sauyoure. That ys Iesu cryste. wyth all the powres of our soulles inwarde. that oure loue. and deuocyon be so moche in hym. that neyther we maye hyde yt. ne fully shew yt. For so meanyth thys worde Iubilemus And that we may the better ioye thus in hym. Preocupemus faciem eius in confessione Occupye we hys face before in con∣fessyon. There ys confessyon of synnes. and confessyon with confession of sin and con∣fession of praise. of praysyng. Oure lorde Iesu cryste sheweth now hys face of grace and of mercy. but at the daye of dome he shall shew his face of ryghtwesnesse. and for we wote not how sone the dome cometh by our owne deth. therfore come anon. er he shewe the face of ryghtewe∣nesse. and occupye we the face of hys mercy and of grace in confessyon. knowlegynge our synnes and vnkyndenesse ageynste hym. and hys goodnesse and manyfolde benefytes and kyndenes to vs. Occupy we thus his face before. er the fende occupy our hartes. wyth eny vanytyes. that shulde dystracte vs from hym. Et in psalmis iubilemus ei. And Ioyefully synge we Let us sing psalms joyfully to him, and not for our own pleasure; to hym in psalmes. To him synge we. and not to plesaunce of the herers. But why shulde we do thus; Quoniam deus magnus dominus. For god ys a greate Lorde in power & lordeshyp. aboue all thynges. Et rex magnus super omnes deos. And a greate kynge for God is a great King, to whom angels, saints, and all good men and women are subject; aboue all goddes. Aungels. and sayntes. and all good men & women. specyally they that ar in dygnite. and astate of power; ar called goddes. by cause that god hathe parted wyth them of hys vertues. power or grace. But all these ar subiecte to hym. & may not do but by hys leaue. therfore he is a greate kynge aboue all goddes. And though he be thus greate in power. he ys neuerthelesse large in plenty of benygnite & of great in power, yet great in love and mercy, who will never reject His penitent people of what∣ever sect, or country. mercy. wherby wote we; Quoniam non repellit domi∣nus plebem suam. For the same lorde shall not for∣sake. ne caste from hym hys people. haue they neuer done so yuel. so they wyll be hys by amendemente. and of what secte or contre so euer they be. hethen or crysten. sarasen. or Iewe. Quia in manu eius fuerunt omnes fines terre. For in his hande & power ar all the contrees of erthe. And amongest them all he taketh In every land on earth He takes heed to those that are meek and penitent, hede of them what euer they be. that meke themselfe in fayth and penaunce. loue and deuocyon And ther∣fore yt folowyth. Et altitudines moncium ipse con∣spicit. And the hyghnesse and depnesse of mounteynes he beholdeth. As hygh as a mounteyne is to the beholdynge of him that standeth bynethe; as depe ys looking down to them as from a high mountain∣top, yt to the syghte of hym that standeth aboue & loketh dounewarde. then a mounteyne ys bothe hyghe and depe. for they that make them selfe depe and lowe to and exalting those that abase themselves. god. by mekenesse. he beholdeth by hys mercy and lyfteth them vp. and maketh them hyghe mounteynes by hys grace. And therfore sayeth the prophete here that the hyghnesse, and depenesse of mounteynes he beholdeth. ¶ Quoniam ipsius est mare et ipse fecit illud. For the see ys hys and he made yt. For lyke As He keeps the bitter sea within bounds, so He limits tribulations and temptations. as the bytter see ys kepte wythin hys boundes by the power of god & may not flowe vpon the erthe but by hys leaue; Ryght so no trybulacyon ne temptacyon maye come to man but by the sufferaunce of god. whyche temperyth all thynges to hys seruauntes. as they Primo. Cor .x. may bere to theyr mooste profyt. For of them he hathe greate cure. and therfore yt shewyth. Et aridam fundauerunt manus eius. And the drye erthe. hys handes hathe grounded. For them that ar drye from They that are as dry land thirsting for the love of God He strengthens, so that no sea of trial can prevail against them. all moysture of synne and thryste onely the loue of god. and reuerence of hym he foundeth and strenghteneth in soche stablenesse of vertew. and grace. that no ferse∣nesse of the see of temptacyon. or trybulacyon. may preuayle ageynste them. And for he dothe all this yf ye wolde not afore; at the leaste now. Venite adore∣mus, et procidamus ante deum. Come ye & worshyp we. and falle we downe before god. Come. by loue and worshyp hym, by synguler reuerence that longeth onely to god. and falle we downe. by mekenes of body Let us bow before God's Presence with meekness of body and soul, weeping for our guiltiness and soulle, before god. beholdynge hys reuerente pre∣sence. Ploremus. wepe we. yeldyng vs gylty. not for the thanke of man but. Coram domino. Before oure Lorde. qui fecit nos. That made vs. For there ys a greate homelynesse and truste of the thynge made. to the maker that woteth what. and why he made yt. For after oure body we ar made frayle and therfore oure maker wyll spare vs. and helpe vs. and graunte vs before Him who has made us and will spare us, mercy. After the soulle we ar made to hys lykenesse. and therfore we maye and oughte to desyre. to be lyke to hym by grace. And after bothe the soulle and the for soul and body are made to be partners of His bliss. body he made vs to be parteners of hys blysse. and thefore we oughte to dyspose vs therto. and seke. and desyre to haue hym for oure rewarde in euerlastynge pocessyon. Quia ipse est dominus deus noster. For Because He is our God we may surely ask His mercy. he ys oure lorde god. And we may sykerly desyre to haue that ys oures. And we ar his. For we are hys people. Nos autem populus eius. And the sheepe of hys pasture. Et oues pascue eius For he fedeth vs We are His sheep, and He feeds His flock with His sacraments, His wyth pasture of hys holy sacramentes. and of hys holy worde. and of hys confortable grace. & hathe ordeyned vs to haue hymselfe to our endeles refeccyon in blysse. word, and His grace. yf we be hys trew sheepe. fruytefulle in wolle of verteues. and in mylke of pyte. and in lambren of good dedes. and in dongue of mekenes and in flesshe of charyte. and deuocyon. ¶ But sythe oure lorde sheweth thus many benefytes to vs. we haue nede to beware that we forfet them not by oure owne wylfull vnkynde∣nesse. and therto we ar exhorted in the verse folowynge. when he sayeth. yf ye here hys voyce thys day. harde not youre hartes. or haue not in wylle to harde youre hartes contrary to hys voyce. Hodie si vocem eius audieritis, nolite obdurare corda vestra, If ye here hys voyce thys daye. do not harde youre hartes. The tyme of the olde lawe that was before the incarnacyon The time of the old law was night. of oure lorde Iesu cryste. was lykened to the nyghte. And the tyme after hys holy incarnacion was lykened Romanos .xiij. to the daye. as the apostel saynte Paule sayeth. In thys day are we. and in day of thys grace. we here oure lordes The time after the Incarnation is "this day." voyce. bothe in hys holy gospell and in hys scrypture. and by inspyracion of his holy gooste. And yf ye wylle not obaye therto. then we deserue that grace shulde be withdrawen. by whyche wythdrawynge. oure hartes waxe harde and obstynate ageynste all goodnesse. And therfore we are warned to take hede. to the voyce of oure lordes worde. and to the sturrynges of the holy goste. whyle the daye of hys lyfe lasteth. And therto The example of the Israelites. ys gyuen vs example of the people of Israell. whome god broughte oute of Egypte. in a drye waye throughe the se. and gaue them hys lawe. and fedde them wyth Exodi .xiiij. Manna in deserte. & when water fayled them. he made Capitulo .xv. water come oute of an harde stone to gyue them drynke Capitulo .xvj. & many other maruayles he shewed them. and dyd for Capitulo .xvij. them, and all waye they were rebelle ageynste hym. and prouoked hys yre forty yere to gyther. so moche Numero .xiiij. that oure lorde swore that they shulde neuer come in the londe of reste that he had behyghte them. And no more they dyd. For all that came oute of Egypte dyed in deserte saue tweyne that obeyed to the wylle Of whom only two that came out of Egypt obeyed God's will. of god. And by thys ensample we are exhorted of oure lorde in thys psalme to be ware. leaste by mysvse of oure free wylle. we falle in blyndnesse. and hardnes of harte as they dyd. and so be priued from the londe of endeles reste. that is the blysse of heuen. Therfore sythe god hathe spoken to vs. and shewed vs many mo meruayles then euer he dyd them. he sayeth now to vs. Nolite obdurare corda vestra sicut in exacerbatione secundum diem temptationis in deserto. harde not your hartes as they dyd. prouokynge me to wrathe in deserte. vpon the day of temptacyon. Ubi temptauerunt me patres vestri probauerunt et viderunt opera mea. where youre Fathers tempted me. & preued & sawe my warkes. ¶ Quadraginta annis proximus fui genera∣tioni huic. Fourty yere to gyther was I nygh to thys generacyon. By whyche fourty yere ys vnderstonde Forty years mean the time of our life, for all our life Christ is nigh and ready to receive us. to vs. all the tyme of oure lyfe. whyche oughte to be in penaunce. that ys to vnderstonde by fourty. for oure lorde fasted fourty dayes. and halowed that numbre to doynge of penaunce. And all the tyme that men lyue in erthe. oure lorde ys nygh to them. & redy to receyue them to mercy yf they wolde amende. Et dixi semper hii errant corde. But I sayde allwayes they erre in harte. For thoughe eny thynge appere well outwarde. the harte inwarde is euermore wandrynge from the drede of god. Ipsi vero non cognouerunt vias meas. For they knew not my wayes. By blyndenesse of theyr oune sine. Quibus iuraui ira mea, si introibunt in requiem meam. To whom I swore in my wrathe. they shal neuer enter in to my rest. ¶ God hathe Our responsibility to God greater than that of the Jews. sworne. he may not be vntrew. yf we do as they dyd. we muste haue as they had. and worse. for we haue receyued more to reken for. This psalme beganne in ioye. but yt endyth in dreade. that yf we wyll not serue hym for loue of hys benefytes. at the leaste we shulde come to hys seruyce for dreade of hys ryghtwysnes. Dreade therfore & be not recheles in hys seruyce. but bothe in dreade of hys ryghtwysnes & in loue & ioye of hys goodnesse; ende ye alway in hys praysynge & say. Gloria patri &c vt supra. Thys verse Gloria In Epistola ad Damasum. patri was fyrste made. in one of the generall counsaylles. And afterwarde saynte Hierome made therto the seconde Origin of Gloria Patri. verse that is Sicut erat. & wrote them bothe to the Pope that was called Damasius. to be saide after psalmes in dyuyne seruyce. And then the same Pope ordeyned and badde that so yt shulde be done.

O Trinitatis gloria. Thys hympne hathe but foure verses proper. for the too laste verses ar comon to all the hympnes of youre seruyce. saue thre. whyche thre are of dyuerse metre. from the tother. And therfore these tow verses may not be songe after the not of tho thre. In the tow fyrste verses of thys hympne ye Our Lady exalted above other creatures in six particulars: prayse oure Lady of syxe greate prerogatyues. that she hathe aboue all other creatures. A prerogatyue. is an excellente worthynes. In the thyrde verse. ye shewe that for tho prerogatyues. all creatures oughte of ryghte. to prayse her. In the forthe. and fyfte verse; ye offer youre petycyon to her. and aske that ys nedefull to you. and to all mankynde. And in the laste verse. ye thanke god. that he wolde chuse her to be hys mother. & to be borne of her. ¶ Thys hympne begynneth wyth O. that ys taken in dyuerse places. after dyuerse vnderstondynges. but here yt meanyth praysynge and meruelynge. as when a man seyth or heryth. a thynge that ys ryghte meruaylous. he sayeth. O with other wordes. as O. what ys thys. or such other. So ye be∣holdynge these syxe grete excellences in oure lady. for ye neyther can ful thynke them in harte. ne ful tel them with tongue; therfore wyth reuerente marueylynge and meke praysynge ye begynne and say O. ¶ The fyrste 1. In the joy which God has of her more than of others. prerogatyf. ys the greate ioye. that the blyssed trynyte had. & hathe of her endelesly in hymselfe wythout be∣gynnynge. more then of all other creatures. And the greate worshyp. that god hathe of hys creatures. by her. and for her more then by eny other creature. And thys ye shew in few wordes when ye say to her. O trinitatis gloria. O glory of the Trynyte. Thys worde glory menyth praysynge, as I sayde before when I spake of Gloria patri. And yt menyth also ioy & gladnes. Therfore ye calle our lady the glory of the blyssed trynyte. that ys to say the ioy & the praysynge. for of her he had moste ioy in hym selfe. & by her he ys moste praysed of other. as I haue sayd now before. & yt is shewed more playnely. in the legende of thys seruice. ¶ The seconde worthynes is that all the 2. In the rever∣ence that is given to her in heaven. courte of heuen is worshyped by her as yt is a worshyp to an hoste or to a company. that a kynge or a worthy persone be amongest them. And also all angels & sayntes worshyp her aboue all thynges. nexte after god. and therfore ye say to her. Celestis decus curie. The worshyp and beawtye of the courte of heuen. ¶ The 3, 4. Because as mother of the Son of God she is the spouse of the Father. thyrde worthynesse ys that she ys the spouse of the father of heuen. And the forthe that she ys. the mother of the sonne the seconde persone in trinyte. The fader of heuen choyse this gloryous vyrgyn, to be the mother of hys onely sonne iesu cryste. He father. and she mother of one sonne. And so she ys called the fathers spouse. and the sonnes mother. And ther∣fore ye say vnto her. Sponsa regis altissimi. Spouse of the kynge moste hyghe. That ys the father of heuen. Suique mater filii, And mother of hys sonne. Then thys verse ys thus in englysshe O trinitatis gloria. O glory of the trynite. worshyp or beawte of the courte of heuen. spouse of the kynge moste hyghe. and mother of his sonne. ¶ The fyfte worthynesse ys 5. Because by God's ordinance she is Queen of heaven. that god ordeyned her without begynnyng to be quyene of heuen. And the syxte that he ordeyned 6. She is also Lady of all creation. her to be lady of al that he made. And thys too ye shewe in the seconde verse sayng thus. ¶ Te deus ab initio. God ordeyned the wythout begynnynge to be quyene of blysse. and made the Lady aboue all that he made. Vnde poli. wherfore heuens, erthe. the see. and al that they conteyne in them. prayse the of dew ryghte as moste acceptable creature to her souerayne lorde. Here take hede. that all creatures ar conteyned in these thre places. that ys heuens. erthe. and see. One heuen ys where aungels and sayntes are. A Various meanings of "heaven." nother heuen ys called the fyrmamente where are the [See more at large at fol. clxxiij.] sterres. and vnder that sonne and mone and other planettes and elementes. In erthe ar men and beastes and fowles. In the see are fysshes and other beastes of the see. And all these are bounde to prayse oure lady. as ye saye in thys sayde verse. ¶ After ye haue Prayer to our Lady for her intercession with Christ. thus praysed oure Lady. you make your petycyon to her. trustynge that she wyll here you, and saye Virgo dum gratissima, Virgyn moste acceptable. and plea∣saunte to god of all creatures that he made. make vs kynde and acceptable to hym. whome he boughte wyth hys bloude. Here ye maye se, that ye pray not onely for youre selfe. but saynge your seruyce in the persone of holy chyrche. ye pray for all that cryste The unity of prayer in Divine Service. dyed for. For ye saye not gratas and quas that myghte be sayde onely of you. but ye say gratos. and quos. that whyle ye knytte nos. therto; muste nedes be vnderstonde bothe of men and wymen. And of how many men and wymen; ye determyne when ye say. quos sanguine redimerat. whome he boughte wyth hys bloude. Maria mater. Synful man that lyueth The four things needed by sinful man: 1. Grace. in erthe hathe nede of foure thynges. One ys grace without whyche he may not ryse. ne come out of synne. A nother ys mercy. wythout whiche he may 2. Mercy. not haue forgyuenesse of his synne. The thyrde ys to 3. To be delivered from the Evil One. be kepte from malyce of the fende. that by hys stur∣rynge he falle not ageyne to synne. The fourthe ys to 4. To have help against him in life, in death, and at the judgment. haue helpe at hys nede. that he neyther be ouercome wyth the fendes temptacyons in the howre of hys dethe. ne with hys accusacyons when he ys broughte to hys dome. And therfore for gettynge of these foure thynges to youre selfe and to all cryssen people; ye pray to oure lady when ye say. Maria mater gratie. Mother of grace. for the fyrst. Mother of mercy. for These besought of Mary. the seconde. Defende thow vs from the enemy. for the thyrde. And take vs vp to the in the houre of owre dethe. For the fourthe. Gloria tibi domine. Here ye thanke and prayse the blyssed Trinite for the Incar∣nacyon And the Holy Trinity praised for the Incarnation. nacyon of oure lorde Iesu cryste. For thoughe oure lorde iesu cryste onely were made man. yet the incar∣nacion of hym was wroughte by all thre persones. for the outwarde dedes and warkes of the blyssed Trinyte ar vndepartable. and all that one dothe. all thre dothe. for they thre are one. One in substaunce. and thre in persones. And therfore in praysyng of the holy trinite for that dede ye say Gloria tibi domine. Glory be to the Lorde. that was borne of the vyrgyn. wyth the father and the holy gooste withoute ende. Amen. vnderstonde not that the father & the holy gooste were borne of the vyrgyn. but onely the sonne. wyth whome ye gyue glory and praysynge to the father and to the holy gooste. Amen.

O Amabilis virgo. After the Hympne cometh Antempnes. and psalmes. Antem ys as moche to say "Anthem" is both ante∣hymnus and . as a sownynge before. for yt ys begonne before the Psalmes. yt is as moche to saye as a sownynge ageynste. The antempnes of youre seruyce are taken of the psalmes that they serue to. as thus. the fyrste psalme here. ys. Quare fremuerunt. In thys psalme ys a verse that begynneth thus. Ego autem constitutus sum rex ab eo super syon montem sanctum eius. And another Word used by the author only in sense of antiphons to Psalms. verse thus. Seruite domino in timore, et exultate ei cum tremore. And these wordes are applyed to oure lady. and sette in the fyrst antempne that ys. O amabilis. and the same ye may se of al other antempnes. and psalmes. for the moste parte. ¶ Psalmes betoken good Mystical meaning of Antiphons. dedes. as I sayde before. And antempnes betoken charite. The antempne ys begonne before the psalme. and the psalme ys tuned after the antempne; token∣ynge that there may no dede be good. but yf yt be begone of charite. and rewled by charite in the doynge. ¶ The antempne ys also taken of the psalme; for dedes shew where charite ys. as saynte Gregory sayeth Omelia .xxx. "Probatio vere dilectionis est exhibitio operis." The doynge he sayeth of dede, ys the proufe of trew loue and charite. The antempne ys fyrste begonne of one & afterwarde ended of all; in token that charite begin∣neth fyrste of god that ys one for he loueth vs fyrste. as saynte Iohn̄ saythe. and therfore we oughte to be∣gynne Pri. Ioan .iiij. our loue in hym and so sprede yt after to all. And therto accordeth. that the syster that begynneth How the anti∣phons were sung. the antempne alone. standeth turned to the aulter. and afterwarde turneth to the quyere, in token that charite begynneth in the loue of god. & afterwarde stretcheth to al other. The antempne before the psalme is be∣gonne but a lytell. but after yt is songe all hole; tokenynge that charite without dedes is but lytell. but in good dedes yt is encresed, and at the ende when the rewarde of good dedes shall be gyuen in blysse. then shall the Antempne be songe all hole. and that of all togyther, for then shall Charyte be full and parfyt. wherby all shall ioye in god and all togyther eche of other. ¶ The psalme ys songe one verse on the tone syde. a nother on the tother{punctel} in token that the gyftes Psalms sung by double quires in alternate verses. of the holy goste. wherby men do good dedes. are gyuen some to one. & some to an other. But in syng∣yng of psalmes. the quyere standeth turned. eyther to other & syngeth face to face in token that the gyftes Mystical meaning of the practice: of god that eche one hathe receyued. oughte to be vsed to the helpynge. eche of other. He to helpe hym with that he can or may better then he. & he to doo ageyne for hym the same wyth that. that god hathe parted with hym and so eche to helpe other, and to bere other. And then ar the psalmes well songe quyer to quyer. ¶ In psalmodye somtyme ye stonde. for ye also of standing or sitting when singing psalms. oughte to be redy & stronge to do good dedes. And somtyme ye sytte for ye oughte to se that all your dedes be done restfully wyth pease of other as farre as in you. when youre souerayne cometh. she dothe the same. for somtyme she muste stonde strongly by cor∣recyon of yuel. & mayntenaunce of ryght. And som∣tyme she muste sytte easely by fauoure of verteu. and by pyte of feble and frayle and by pacyence vnto all. ¶ Though thys be trewe after the sprytuall meanynge, yet after the letter. the chaungeyng that is in goddes Practical use of changes in posture, &c., during Divine Service. seruice from one thynge to a nother. is ordeyned to let. and dryue a way your dulnesse that ye shulde not waxe tedyous and wery. but gladly. & ioyfully. not in veyne ioye. but in ioye of sprytuall deuocyon; con∣tynew in goddes seruyce. Therfore somtyme ye synge. somtyme ye rede. somtyme ye here. now one alone. now twayne to gyther. now all. Somtyme ye sytte. somtyme ye stonde. somtyme ye enclyne. somtyme ye knele. now towarde the aulter. now towarde the quyere. now in stalles. now in the myddes. And in all thys. ye medel hymnes with psalmes. and psalmes with antempnes. & antempnes with versycles. & lessons with responces. & responces with verse. & so fourthe of many suche other. And all to the praysynge of our Lorde Iesu cryste. and of hys moste reuerent moder But all done to the praise of Christ and our Lady, and for the good of the soul. our lady. & so to excersyce the body to quyckenynge of the soulle; that therwith all soche bodely obseru∣aunces shulde not be founde without cause of gostly vnderstondynge as I sayde ryght now before. ¶ Now ioyne to all thys; the fruyte of that thynge that ys The fruit of all, the fellowship of angels and the presence of God, songe and redde. and therto; the felyshyp of aungels amongest you in tyme of goddes seruyce. & moste of all; the meruaylous & vnspecable presence of god hymselfe. from whome oure lady is not farre namely amongest you that ar chosen so specyally to syng her dayly praysyng; & se whyther yt be not ny a nother make the quire the very gate of heaven. heuen; to serue and prayse god in the quyer. ¶ In thys beholdynge lyfte vp youre hartes to that glorious quyene of blysse. to that pytefull mother of mercy. & to that moste gentyl and worthy vyrgyn. & saye O amabilis virgo. O amyable & louely vyrgyn. O mayden worthy to be loued of god. that arte ordeyned .j. The first Antiphon explained. & made quiene vpon hys holy mounte of Syon; make vs to serue thy sonne in drede. and to ioy to hym in tremlynge drede. Vnderstonde by Syon specyally yf ye wylle. thys monastery of Syon. where vpon our lady is chyef lady & quyene. But generally & more to her worshyp. vnderstonde by Syon. all holy chyrche. where vpon she ys quyene for she is mother to hym that is kynge & hed of all holy chyrche. ¶ Antempne. O susceptor. O receyuer & glory of mari alway vyrgyn .ij. The second Anti∣phon explained. aryse ageynste oure aduersaryes. & thy blyssynge may come vpon thy people. Here ye calle god allmyghty our ladyes receyuer. for all graces. and vertues that euer she had. and all good dedes. thoughtes. & wordes that euer she dyd. or thoughte or sayde she offred them all vp to hym. & kepte ryghte noughte to hyr∣selfe therof. And they were suche. as hym lyste to take. & kepe in hys owne tresourye tyl at the laste. he receyued vp her soulle and body in to hys endelesse blysse. ye call hym also her glory. For as god ioyed moste of her so all her ioye. was euer in hym so moche, that all thynges were better to her. saue he a lone. ¶ Antempne. Interueniente te, O mother of god. god make vs worthy by mene of thy prayer to offer to hym .iij. The third Anti∣phon explained. sacryfyce of ryghtewsnesse vpon whome ys sealed the lyghte of hys chere. ¶ The sacrifyce of ryghtews∣nesse ys to fle yuel. and to do good. Oure resonable soulle ys called owre lordes chere. for yt ys made to ["chere, that is to say, visage or countenance." Errata ad fin.] hys lykenesse. but yt was defoyled. and darkyd. and mysshape by synne. But by the lyghte of grace in our baptym. and by penaunce doynge. yt is now sealed ageyne. and reformed to the lykenesse of god. as waxe taketh lykenesse of the seale. and as a peny hathe im∣pressed the image of the kynge. And therfore ye say. The lyghte of his chere is sealed. or impressed vpon vs. ¶ All these thre Antempnes begynne with. O. as The Anthiphons contain both praise and prayer. ye may se by the Englyshe. and that ys mente here. bothe for praysynge. and for prayer. for bothe prays∣ynge and prayer ys conteyned in eche Antempne. In the fyrste Antempne and in the laste. ye pray to oure lady and in the mydel Antempne ye pray to oure lorde, and so ye begynne and ende wyth oure lady. and mydel wyth oure lorde. for oure lady muste be Our Lady at be∣ginning and end, to bring us to our Lord; the mene to brynge vs to our god. and to kepe vs stylle there. when we are wyth hym. that we falle not frome hym. And for the same cause. all your houres be∣gynne fyrste wyth oure Lady when ye say Dignare me and Aue maria. and they ende wyth her also. for after eche houre ye say Aue maria. and that ys for her mer∣cyfull helpe shulde kepe vs in to oure lorde fyrste and "Him first, Him last, Him midst, and without end." laste. and on eche syde.

Yf ye wyll wyt why ye haue eche day thre psalmes before youre lessons{punctel} ye shulde vnderstonde that there ys thre maner of dedes that we oughte to do. Three kinds of Christian deeds. some longe to god somme to oure selfe. and some to our euen crysten. ¶ But these thre maner of dedes are often lettyd. and somtyme destroyed by thre The three com∣prehensive sins. synnes. that ys. Pryde. Couetyse. and flesshely synne. in whiche ar vnderstonde all synnes. as saynte Iohn̄ Pri. Ioan .ij. sayeth. And so by them the thre powers of the soulle. The tripartite nature of the soul. that ys mynde. reson. and wylle are defoyled. Ther∣fore yt ys necessary for vs to caste oute these synnes and to refourme our soulle. by thre partes of penaunce. that ys contrycyon. confessyon. and satysfaccion. And The three parts of penance. after to kepe oure soulle stable in these thre vertewes. Fayth. Hope. and Charite. That the same soulle maye The three virtues of Faith, Hope, and Charity. come at oure ende to the trynyte of blysse. father and sonne and holy gooste. And there to be endowed The personal Trinity. wyth thre doweryes. that is to knowe god in full The three rewards of heaven. clerenes. to haue hym in sewre pocessyon and to loue hym in fullnesse of perfeccyon. and so to abyde wyth hym endelesly in ioye. And therfore that thys shulde be the ende of youre laboure youre seruyce that is de∣parted in seuen storyes. hathe at the begynnynge of eche of the seuen mattyns therof. a trinyte of psalmes. that ys to saye thre psalmes accordynge in nombre to these seuen trynytes that I haue now spoken of. whyche be these. the fyrste a trynyte of dedes. the These seven trinities set forth in the psalms of the seven hours. seconde. a trinyte of synnes. the thyrde a trinyte of powers. the forthe. a trinyte of penaunce. the fyfte. a trynyte of vertues. the syxte. a trynite of blysse. and the vii a trynite of dowryes in heuen. And in thys ye shall ende your storyes. and begynne to synge there a new songe of praysynge. and of ioye that neuer shall haue ende. Amen.

Inclina aurem. After ye haue praysed god & hys After praises come lessons. moste glorious moder in psalmes & antempnes. ye turne you to reding and herynge of lessons, to techyng & edyfycacion of your soulles. And therfore betwene bothe. ye saye a versicle. that is to say a lytel torning A versicle is "a little turning" from psalmody to reading and hear∣ing. for ye turne you from psalmody. to redyng & heryng. And when the versycle is in sayng ye turne you to the aulter. or to the Eest bothe in token that all is entended Why said turning to the East, to the worshyp of god. & also to aske forgyuenesse of hym. yf ye haue oughte offended him by eny neglyg∣ence in your psalmes. & for to aske helpe that ye may rede. here your legende to his plesaunce. This versycle is songe of tweyne as the Venite is for lyke as the and in the same manner as the Venite. Venite is a callynge to psalmody. so in maner is the versycle a warninge. that ye shulde be redy to take hede. & to turne your mynde to the lessons. And therfore all the quier answereth accordyng & assentyng to the same. And for ye shulde be the soner spedde the versycle ys dyrecte vnto our lady. wherin ye pray Why directed to our Lady. her. that lyke as our lorde vouched safe to meke him∣selfe to her. so she vouche safe to bowe her ere to her∣ing of your prayer. therfore ye say thus Inclina. O quyene of heuens enclyne thyn ere to vs. Ad quam. To whome the lorde of lordes enclyned hymselfe for vs.

THEN ye knele downe & say a Pater noster asking lyghte of wysdome and of grace to vnderstonde that shall be redde. & askynge strengthe to withstande the besynesse of youre enemy. that is full besy to lette you by some occasyon from the fruyte of that holy redyng. And therfore after youre Pater noster, and Aue maria 'Our Father' said in silence, except the last two peti∣tions, whiche ye say in scylence for to gather the more rest∣fully your mynde togyther{punctel} ye say ageyn tow petycions of your Pater noster, all a lowde that is Et ne nos and Sed libera nos, askyng to be delyuerde from the malyce of the fende that he ouercome you not by eny tempta∣cyon in tyme of redyng. & heryng. And this is done. to shew the nede that ye haue to be spedde of tho tow petycions. that causeth them here to be asked twyes. fyrste priuely. & after openly. for bothe she that redeth which are said first privately and then openly. openly. hath nede to be kepte from vanyte. & they that here yt in stillness. haue nede to be kepte from dulnesse. & dystraccion.

After Pater noster foloweth an Absolucyon. that is Meaning of word absolution. as moche to say as a losynge fro. or a fredome. for ther∣in ye aske to be saued. & defended. & so to be lose. & free from all thynge that myghte let you from deuout heryng. or redyng. of the holy lessons that folowe. Netheles absolucion ys taken here for soche a fredome This one a General Absolu∣tion, to be applied generally or speci∣ally by each one: as is determyned to nothinge in certeyne. but yt may be applyed generally or specially to what a man wylle that good is. And therfore in this absolucion ye aske to be saued. & defended. but fro what thing yt is not expressed. And therfore eche one of you may apply yt to suche thyng. as ye fele ye haue moste nede to be saued & defended from. And namely ageynste suche thynge. as myghte dystracte you, or lette you. from the deuoute heryng and inwarde felynge of thys heuenly and particularly with reference to the service that is going on. legende. whyche is more ful of swetnesse. and of grace. then may lightly be tolde. And therfore the enemy wyll be full besy to lette. that ye shulde not sauoure yt. But ye ought to be as besy ageynewarde to stable youre mynde and deuocyon thervpon. in despyte of hys hed. And for to strenghte you therto. are all these prayers. and absolucyon. and blyssynge sayde before. Therfore ye say thus. Precibus et meritis Almyghty father petyous. and mercyfull lorde. by prayers and merytes of the most holy mother of god. and vyrgyn Mary and of all his sayntes: may saue vs and defende vs. Amen.

Verbum de quo. Lyke as holy scripture passeth all other scrypture. and as the gospell of saynt Iohn̄ The excellence of the Brigettine Legend of our Lady. passeth al other partes of holy scrypture{punctel} Ryght so thys holy Legende passeth all other legendes that hath euer were wryten of oure lady. as fer as I haue redde. Not onely in that yt was sente from heuen. and endyted by an aungel. but also in the matter of yt selfe. And therfore yt is well conuenyente. that yt shulde begynne. wyth that endelesse worde. wyth which saynte Iohn̄ begynneth in hys gospell. ¶ Therfore in thys holy lesson. ys full fayre declared. the blyssed trynite of persones. and the unite of substaunce. and how the Summary of the first lesson, endelesse worde of the father. that is oure lorde Iesu cryste was not departed by hys incarnation from the father. and from the holy gooste. And how god knew all thynges wythout begynnynge before or eny thynge was made. And how hys only charyte. and none other thynge sturred hym to make creatures. that they shulde euerlastyngly ioye wyth hym. And how oure Lady was moste excellente in goddes syghte endelesly wyth∣out begynnynge aboue all creatures. And how god sawe that all the foure elements shulde be so dysposed in her holy body. that she shulde neuer do ageynste the wylle of god. And how therfore in the endelesse for-knowynge of her. the blyssed trynite ioyed more then of all other creatures. ¶ Thys lesson begynneth thus Verbum de quo. The worde that Iohn̄ the euangelyste Ioan primo. maketh mynde of in hys Gospel{punctel} was endelesly wyth which is an ex∣position of the doctrine of the Trinity. the father and wyth the holy gooste one. god. Tres enim, for there ar thre persones and in them is one parfyt godhed. Hee siquidem. And these thre per∣sones{punctel} were alyke euen in all thynges. Erat nanque for to them all was one wylle. one wysdome. one power. one fayrenesse. one verteu. one charyte. one ioye. Imposibile vtique for yt were impossyble this worde to be god{punctel} yf yt myghte be departed from the father and the holy gooste{punctel} as ensample maye be had of thys worde. Ita. that semeth to sowne trouthe. and to con∣teyne thre letters in ytselfe. Quemadmodum enim. for lyke as yf eny of tho thre letters were with drawen from other{punctel} they shulde not then haue the same effecte that they had before. for they shulde not make the same worde{punctel} on the same wyse yt ys to be vnderstonde of thre persones in one godhed. for yf eny of them were departable from other. as yf it were vneuen to the tother. or faylynge in eny thynge. that an other had{punctel} then shulde not godhed seme to be in them. for yt ys vndepartable in yt selfe. Per humanitatis. It ys also The Son of God's Divine relation to the Father con∣tinues, notwith∣standing the in∣carnation. vnlefull to beleue. that the worde. that ys the sonne of god. was departed from the father. and from the holy goste. by takynge of his manhode. Sicut. For ryghte as a worde that we speke. though yt be thoughte in harte. and spoken out wyth the mouthe. yet yt may not be touched or sene. but yf yt be writen or Impressed in som materyall thynge{punctel} Ryght so also had yt bene vnpossyble. that thys worde that ys the sonne of god. shulde haue bene touched or sene. for the saluacyon of mankynde. but yf yt had bene vned to mannes body. Quemadmodum etiam. And as a worde when yt is sene wryten in a boke. then yt may bothe be thoughte in harte and also spoken out by mouthe. Ryghte so yt ys in no wyse to doute. but that the sonne of god. whyche myghte be sene in the body that he toke. was neuer the lesse wyth the father and wyth the holy goste in endelesse beynge. Sunt igitur, Therfore the thre persones. are vereyly vndepartable. vnchaungeable. endelessy a lyke euen in all thynges. one god. ¶ In hoc itaque deo, And in this same god. all thinges were Eternal foreknow∣ledge an attribute of God, all things being eternally present to Him before their crea∣tion. knowen endelessly or they were made beinge presente all to hys syghte reuerently wyth fayrenesse. to hys ioye. and worshyp{punctel} whiche afterwarde when yt pleased hym. he broughte fourthe moste wysely in to beynge by makyng of noughte. Nulla. And god was not constrayned to make eny thinge. by eny maner nede. or for defaulte of lacke of ioye. or for his owne profyte. Impossibile. For yt was impossyble that he shulde suffer eny defaulte or lacke in himselfe. Sola igitur. Therfore his only moste feruente charite. drew hym to Creation an act of God's voluntary love. make thynges of noughte. that many shulde ioye with hym euerlastyngly of his vnspecable ioye. Vnde omnia. wherfore he made afterwarde in moste fayre And effected ac∣cording to the pattern present to His eternal fore∣knowledge. wyse all tho thynges that were to be made{punctel} in the same forme, and in the same maner. as they were presente in most fayre wyse to hys syghte endelesly er they were made. Inter omnia, But amongest all thynges that were then vnmade{punctel} there was one thinge before god. that soueraynely and holely passed all the other, and of that thynge god hym selfe ioyed mooste. ¶ In illo nanque For the foure elementes. that is. the fyre. Thus He foresaw the four elements in their several qualities, the ayre. the water. and the erth. though they were not then made{punctel} apperyd endelesly to the syghte of god in that thynge. vnmade. in thys maner wyse. that ys to say. that the ayre shulde be made so softe and easy in that thynge. that yt shulde neuer brethe ne blowe ageynste the holy goste. Terra quoque, The erthe also in that thynge vnmade. shulde be made so good & fruyteful that there shulde growe nothyng therin but that shulde be profytable to all nedefull thynges. Aqua. The water shulde also be so peasyble therin. that from whens euer the stormes of wyndes blew thervpon there shulde neuer eny tempest be moued in eny wyse therin. Ignis etiam, Also the fyre shulde be so hyghe in that thynge. that the flaume & the heate therof. shulde touche to the dwellynge place wherin god was hymselfe. ¶ O maria, O Mary virgyn moste pure. and moste as elements for the formation of the Blessed Vir∣gin, fruytefull mother thow arte thys same thynge. Sic nanque, For so and suche were thow in the syghte of god endelesly er thow were made{punctel} and afterwarde of the forsayde pure and clene elementes. thow haddest the matter of thy blyssed body. Talis itaque, And suche were thow vnmade before god, before thy mak∣ynge{punctel} as thow haddest deserued to be afterwarde. Et ideo, And therfore thow were moche more excellente the most excellent of all creatures. endelesly in the syghte of god to hys moste ioye; aboue al creatures that were to be made. Deus enim, For god the father. ioyed of thy fruytefull warkes that In the foresight of whose work in the incarnation, all three Persons of the Godhead had joy. thow shuldest do by hys helpe. and the sonne. of thy vertuouse stablenesse. and the holy goste. of thy meke obedyence. Erat tamen, yet the ioye of the sonne and of the holy goste. was the ioye of the father. And the ioye of the father and of the holy gooste. was the ioye of the sonne. And the ioye of the father and of the sonne was the ioye of the holy goste. Vnde sicut, wherfore lyke as to them all was one ioye of the{punctel} so had they al to the one charyte.

Tu autem domine miserere nostri, when the lesson The thanksgiving used after each lesson. is thus ended. the reder dressyth her harte & voyce to god. and sayth. Tu autem, that is. But thow Lorde haue mercy on vs. As yf she sayde. I haue offended in my redynge, by some vanyte of my selfe, or by vnreuerence to thy holy worde, or by some other neglygence. and the herers in happe also by some dystracyon of theyr myndes. from thys holy lesson. But thow lorde haue mercy on vs. ¶ Then the herers answere not to hyr askyng mercy. but for the holy doctryne that they haue harde in the leson and say. Deo gratias, we geue thankynges to god. The reder asketh mercy rather then dothe thankynges. for he that techeth or dothe eny thynge. though yt be neuer so good. and done to neuer so good entente{punctel} yet he oughte not anon to gyue thankeynges to god as though he had done wele. lyke as dyd the prowde pharyse as the Gospell tellyth. but he oughte to meke hym and Luce .xviij. aske mercy. dredynge leste he haue offended in eny thinge. and not done wele. as the holy and ryghtfull and pacyente man Iob dyd. For notwythstandynge that his dedes were holy and good. yet he sayde Verebar omnia opera mea, That ys. I drede all my Job .ix. workes. For he that loueth clennesse of conscyence. dredeth allwaye leste eny thynge shulde fyle [MS. 'fowle'] yt. ¶ But A mingling of thanksgiving and prayer. the herers thanke god. and saye. Deo gratias, For he that ys taughte or receyueth eny benefyte of god oughte to gyue thankeynges therfore. Nethelesse the reder asketh mercy for the herers. as well as for herselfe. and the herers gyue thankeynges bothe for the reder and for themselfe{punctel} for all good dedes. done in holy chyrche. are comon to all them that are in charyte.

Summe Trinitati. After lessons foloweth Responces. The sense of the respond corre∣sponds with that of the lesson. that are as moche to say as answers. for the sentence therof answereth accordingly to the matter of the lessons. as ye may se in thys fyrste responce. For the lesson redde before. speketh of the blessed Trynyte. and of oure Lady. and so dothe this responce wyth the verse. And the same is yt of other responces for the more parte. ¶ The Responce wyth the Verse be∣tokeneth Mystical meaning of the respond and its versicle. good wylles. and good dedes. whyche oughte to answere to oure knowynge and cunnynge. lyke as the responce answereth to the lesson. That lyke as we ar taughte by herynge and redynge so we sette yt a worke in dede in oure leuynge. For he that knowyth hys lordes wylle and dothe yt not{punctel} he shall be beten wyth many woundes. as oure lorde Iesu cryste sayeth Luce .xij. in hys gospell. ¶ Thys fyrste responce ys songe in The first respond is in praise of the blessed Trinity. faythe and in praysynge of the blyssed Trynyte. and the verse ys prayer. therfore ye saye. Sumne Trinitati, To the souerayne Trynyte. one symple God. fader and sonne and holy gooste{punctel} ys one godhedde. euen glory. one lyke endelesse maieste. whyche makyth all the worlde subiet to hys lawes. verse. Prestet. God that The versicle ap∣plying it to the eternal joy of God ys thre and one. to whome thow O Mary plesydest soueraynely from wythout begynnynge{punctel} mote graunte vs grace. Benedictio Succurre nobis, Helpe vs, and socoure vs mother of cryst. that broughtest ioye. to all in the mother of the world's Sa∣viour. the wofull worlde.

Tu quoque. In thys Lesson ys tolde the Ioye that Summary of the second lesson, oure lorde hadde endelesly of oure lady before she was made. by ensample of the, the ioye that Noe had of his shyppe before the makynge therof. after he vnder∣stode that he shulde make yt. And in thys lesson ye speke to oure lady herselfe. and therfore thinke that oure Lady ys presente before you. and speke and synge. and rede to her wyth as greate mekenes. and reuerence. and inwarde loue and deuocyon as yf ye se her wyth youre bodely eyne. And say to her. ¶ Tu quoque o which is a mys∣tical comparison between the Blessed Virgin and Noah's ark. maria, O marye worthyest of all creatures so were thow endelesly before God. er then he made the{punctel} as the shyppe of Noe, was before the same Noe, after he had Genesis .vj. knowynge of the makyng therof. er then he endyd yt as he was bydden. Nouit enim, For Noe knew. what tyme yt plesyd god to let hym knowe yt{punctel} what hys shyppe shulde be. Nouit deus, But God knew before all tymes what hys shyppe be. that ys to saye. thy gloryous body. Gaudebat Noe, Noe ioyed of hys shyppe er then yt was made{punctel} but god hymselfe Ioyed soueraynely of the. O. vyrgyn. er then he made the. Gaudebat, Noe ioyed, for hys shyppe shulde be sewrely fastened to gyther. that yt shulde not be dyssolued or broken a sondre with the strokes of eny tempestes{punctel} but god Ioyed that thy body shulde be made so vertuous and so stronge that yt shulde neuer be bowed to eny syne. by the hardnesse of eny malyce. that euer sholde be in helle. Letabatur. Noe. Noe ioyed that hys Shyppe shulde be so pycked wyth in and wyth out{punctel} that there shulde no thorrocke that myghte syee or droppe in therto. ¶ Ye shall vnderstonde that there The hold of a ship, which gathers all the filthy leakage or bilge-water, ys a place in the bottome of a shyppe wherein ys gatheryd all the fylthe that cometh in to the shyppe. other by lekynge or by syinge in to yt. by the bourdes. when the shyppe is olde. or when yt is not wel pycked. or by eny other wyse. And that place stynketh ryghte fowle. and yt ys called in some contre of thys londe. a is in some coun∣ties called the trough, in others the hull or the waist. thorrocke. Other calle yt an hamron. and some calle yt the bulcke of the shyppe. And thys is the thorrocke. that this Lesson spekyth of. For the shypye of Noe was soo well pycked. that there gatheryd no soche Noah's ark too well pitched to gather such leak∣age. fylthe therin. as thys legende sayeth Letabatur ex eo. But God ioyed for he knew that thy wylle shulde be made so good of hys goodnesse. that thou shuldest deserue to be anoynted wythin and wythout. wyth the anoyntynge of the holy gooste. that there shulde neuer entre be openyd in thy harte to loue or couetyse temporall thynges. that were to be made. in the worlde. Ita enim. For as hatefull to god ys worldely couetyse in man{punctel} as the thorrocke to Noe in hys shyppe. Letabatur Noe, Noe ioyed of the large bredeth of hys shyppe. But god ioyed of thy moste brode and moste mercyfull pyte. by whyche thow shuldest loue all moste parfytly. and thow shuldest. hate no creature vnreasonabely. But pryncypally. for that thy most benygne pyte shulde be made so brode. that God hym∣selfe whyche ys so greate. that hys greatnesse maye not be vnderstonded. shulde vouche safe to lye. & turne hym in thy blessed wombe. Letabatur etiam. Also Noe was glad that hys shyppe shulde be made lyghte ynough. but god was glad. for thy vyrgynyte shulde be kepte so clere vnto thy dethe. that no fylthe of synne myghte derke yt. Letabatur ex hoc, Noe ioyed for he shulde haue in hys shyppe all the necessaryes of hys body. but god ioyed for that he shulde take all hys body without defaulte. of thyne only body. Magis quoque, And more ioyfull was god of the. O moste chaste of virgyns{punctel} then was Noe of hys shyppe. For Noe knew before that he shulde. go oute of hys shyppe wyth the same body that he came in with. Presciebat. But god knew before that he shulde enter without body. in to the shyppe of thy moste honeste body. and that he shulde go oute of the same shyppe with a body. taken of thy moste clene body. and moste pure bloude. Nouit se, Noe knew well. that when he shulde go from his shyppe. he shulde leue it voyde. & from thense fourthe. neuer turne ageyne therto. Nouit etiam, But god wyste well before the begynnynge of the worlde. that when he shulde be borne of the with his manhode. thow shuldest not be lefte voyde as was Noes shyppe. but thow shuldest abyde vyrgyn. and gloryous mother. moste fulle of all the gyftes. of the holy gooste. Et quamuis, And though hys body shulde be departed fro thy body in hys byrthe{punctel} yet he knew welle that thow shuldest neuerthelesse abyde wyth hym vnde∣partabely wythouten ende.

O Maria vehiculum. Thys worde ys taken generally Meaning of "vehicle." for charet or shyppe or beaste or eny suche other that beryth or caryeth eny thynge from one place to an other. And therfore oure Lady ys called here Vehiculum, for Mary was the vehicle of God's incarnation. she caryed and broughte God from heuen vnto erthe. She caried and bare god and man in one persone. in her wombe. and in her blessyd armes. She caryeth synners frome synne to grace. She caryeth and She carries through this life those who will rest on her, beryth all that wyll reste vpon her ouer the see of trybulacyons. and temptacions. She caryeth and bereth precyous stones. that ys to say ryghtefull mennes soulles from the vale of thys wretched worlde to re∣parell and replenishes heaven with saints in the place of the fallen angels. the Cyte of heuenly Ierusalem. that ys to saye. the holy company of aungels. wherof a grete parte was dystroyed and loste by the falle of fendes Thys mercy∣full lady caryeth. & bryngeth the loue of god in to the hartes of hys seruantes. Therfore ye say to her. O maria dignissimum vehiculum. O mary moste whorthy charet. by whych the kyng of blys hath vouched safe to vysyte the langurynge poure. that ys to say man∣kynde. By her Christ visited mankind, languishing in sin. that was poure from grace and langurynge in synne. before the comynge of cryste. Perte. And by the precyous stones are contyneually borne from our vale. in to the mounte of oure lorde to the reparacyon of heuenly Ierusalem. verse. ¶ Infer. Therfore brynge thow in to our hartes. the very loue of hym. that by the came vnto vs. Benedictio, ¶ Deum nobis. She mote make god mercyfull to vs. that was made hys dwellynge howse. Amen.

Diligebat. In thys lesson is shewed the greate loue Summary of the third lesson, that god had to oure lady endelesly or eny thynge was made. by example of the holy patriarke Abraham that loued his sonne ysaac or he was borne or begotten. after he was behyghte to haue soche a sonne. And in thys lesson ye speke to oure lady herselfe. as wele as in the tother before. and therfore dresse youre mynde reuerently to her. & say. Diligebat. The patriarke which is a mys∣tical comparison between the Blessed Virgin and Isaac. Abraham loued hys sonne ysaac annon as god had be∣hyghte hym. that a sonne shulde be borne vnto hym. many yeres or he was conceyued. But wyth more charyte god almyghty hymselfe loued the. O. moste swete vyrgyn Mary er eny thynge was made{punctel} for he knew endelesly before. that thow shuldest be borne to hys moste ioye. Minime. The patriarke wyste not before that hys charyte whyche he had vnto god. shulde be shewed by his sonne that was behyghte vnto hym. Sed sciebat. But god wyste full wel wythout eny begynnynge that hys moste grete charite. whyche he had to mankynde shulde openly by the be shewed to all. Prenouit, Abraham knew before that hys sonne shulde be conceyued wyth shame and borne of a woman that was carnally coupled vnto hym. Presciebat. But god knew before that he shulde be conceyued in the. O. vrygyn mooste chaste. wyth worshyp. wythout mannes workynge. & that he shulde be borne of the moste honestly. thy maydenhed alway kepte hole. In∣tellexit Abraham vnderstode that the body of his sonne shulde be departed in being and in substaunce from hys body. after he had begotten hym. Presciebat vero, but god the father knew that that blessyd body whyche hys moste swete sonne was preposed and aduised to take of the. O. moste bryght heuenly mother: shulde neuer be departed fro his maieste. For the sonne in the father. and the father in the sonne. in beynge. and in substaunce vnderpartable ar one god. Intellexit. Abraham vnderstode that the body begotten of hys body. shulde rotte and turne in to poulder. as well as hys owne body. Sciebat, But god knew that thy moste The body of the Blessed Virgin not to suffer cor∣ruption. clene body shulde no more be turned in to pouldre ne rotte, then hys moste holy body. whyche shulde be conceyued & borne of thy maydenly body. Edificauit, Abraham buylded a dwellynge place to hys sonne or he was conceyued. to that entente. that he shulde dwelle therin when he were borne. Tibi vero, But the howse that thou shuldest dwelle in. O. peerles vyrgyn. was endelesly ordeyned before. that ys god almyghty himselfe. O ineffabilem, O that vnspecable howse. that not onely closed the outwarde all aboute. defend∣ynge the from all pareyls. but also yt abode wythin the. strengthynge the to the perfeccyon of all vertewes. ¶ Tria deinde, Farthermore Abraham purueyed for hys The corn, wine, and oil provided for Isaac by Abra∣ham, symbolical of the Divine gifts bestowed by the incarnation. sonne er he was conceyued. thre thynges. that ys to saye. whete. wyne. and oyle. that when he were borne. he shulde be fedde therwyth. Hec enim, And these thre thynges were dyfferente and dyuerse eche from other in syghte. in beynge. and in sauoure. But to the. O. desyrable vyrgyn. was purueyed from wythout. begynnynge to thyne euerlastynge refeccyon. god hym∣selfe in thre parsones. not dyfferente one from another after the godly beynge. Et hic idem, And thys same god. was purueyed to be endelesse noryshynge to poure mankynde{punctel} by the. O. Mary norishe of the poure. Per illa, And by these thre that the patryarke purueyed for hys sonne. may be vnderstonded thre persones. that ys to saye. father and sonne. and holy goste. Nam sicut, For as the fatnesse of oyle may not burne. tyl a Oil signifies th charity of God the Father. weyke or matche be put therto{punctel} ryghte so the moste feruente charite of the father. shone not openly in the worlde. tyl hys sonne had taken to hym a manly body. that ys vnderstonded by the weyke{punctel} of the. O. syn∣guler chosen spouse of god. Quemadmodum. And as whete may not be made brede. tyl yt be made redy Corn, the bread of heaven provided by God the Son. wyth many instrumentes. ryghte so the sonne of god. that ys the refeccyon of aungels. appered not vnder the lykenesse of brede. to the fowde of man. tylle hys body was made of many membres and ryghte shape. in thy blessed wombe. Sicut etiam, And also as wyne may not be borne but yf vessels be fyrste made redy{punctel} and lykewyse. the grace of the holy gooste that is vnder∣stonded by the wyne oughte not to be gyuen to man. Wine, the grace given by God the Holy Ghost. to endelesse lyfe. tylle the body of thy moste loued sonne. that ys vnderstonded by the vessell. were made redy. by passyon and by dethe. Hoc enim, For by thys holsom vessell{punctel} all swetnesse of grace ys mynys∣tred and gyuen moste plenteously to aungels and men.

O. Maria. In thys Responce ye prayse oure lady of Meaning of the third respond. two thynges. & two thynges ye aske of her. And in the verse ye aske foure thynges. ¶ The fyrst thynge of praysynge is. that ye calle her an howse so fayre arayed with the flowres of all vertewes{punctel} that the blessed Trinyte wolde dwelle in her and yet he closed her and all thynges in hym. And to thys praysynge. ye put a petycyon, that she vouchesafe as an howse to close in all wretches vnder her defense. ¶ The seconde praysynge ys. that ye saye that she ys prudente and a ware spender and dysposer of goodes. And therfore for the seconde petycyon ye pray her to fede them that are hongry after vertewes and grace. In the verse. fyrste ye pray her to helpe the people that is in peryl. The seconde to helpe them that ar in pryson. The thyrde. to comforte them that ar in trybulacyon. and lacke helpe. The fourthe to helpe and puruey for all. ¶ Therfore ye say thus. Maria. Marye howse of the hygh Trynyte that closeth to gyther the and all thynges in hymselfe. that arte fayre arayed with the flowres of all vertewes. and moste ware dyspender{punctel} close in wretches all aboute wyth thy proteccyon. and fede the hungry wyth thy benygne prouydence. verse. Respice, Beholde mercyfull. the peryls of peple. the waylynges and sorowes of caytyffes. and prysoners the trybula∣cyons of fatherlesse. and motherlesse. that all mote fele{punctel} that thy prouydence hathe be profytable to them.

Thre thinges ar nedefull to the comon helthe of The three things necessary to spiritual health: 1. Power to dis∣tinguish good and evil. man. The fyrste ys. that the vnderstondinge be lyghtened with knowlege of trouth to knowe what ys good & what ys yuel. And for thys knowlege ys had by redynge & heringe of holsome doctryne{punctel} therfore yt ys vnderstonded by the lessons. ¶ The seconde ys. 2. Free will to love good and hate evil. good vse of the frewyl that the wylle assente to loue that. that ys knowen good. And to hate that. that ys knowen yuell. And for the wylle answereth thus to the knowynge. therfore yt ys to vnderstonde by the responce. that ys as moche to say. as answere. for yt answereth in sentence to the lesson as ys before sayde. ¶ The thyrde ys werke so that that thynge that the vn∣derstondyng 3. Practical work in acting on such knowledge and freewill. knoweth yuel. and the wylle hateth{punctel} be fled in dede and eschewede. And that thynge that the vnderstondynge knoweth good. and that the wyll reuled by grace loueth{punctel} be done in dede. And this is vnder∣stonded. by the verse that is as moche to saye as a tornynge. for the knowlege and wylle. oughte thus to be turned in to dede. And after the verse a parte of the responce is songe ageyne. For as a good wylle causeth good dedes. soo good dedes helpe to stable. and to strengthe the good wylle. ¶ The lessons are Ritual custom respecting lesson, response, and versicle. harde. and the responce are songe syttynge. for know∣ynge of trouthe and ryghte rewlynge of the wylle. maye not be. but in a restfull soulle. But the verse ys songe stondynge. for good dedes may not be done wythout laboure. The responce ys songe of all. for euery man maye haue a goode wylle. that is vnder∣stonded by the responce. But the verse ys songe but of few. for all folke may not fulfylle theyr good wylles in dede. that ys vnderstonde by the verse. so moche as the holy apostell saynt Paule sayde. that the myghte Romanos .vij. not do the good that he wolde. The lesson ys redde of one and herde of all{punctel} In token that eche congrega∣cion oughte to lyue vnder one gouernoure. that shall teche them and rewle them after goddes lawe. For eche man, namely relygious, oughte not to do after hys owne wytte or knowynge. but after the obedyence and techynge of holy chyrche and of hys souerayne. ¶ Also ye shall vnderstonde that all thys worlde ys Three ages of the world: 1. That of the law of Nature, i. e. of natural reason enlightened by grace. departed in to thre tymes. The fyrst tyme was when men lyued after the lawe of nature. that ys to saye. when good men were gouerned by theyr owne naturall reason lyghtened by grace{punctel} wythoute eny lawe wryten vnto them. And thys tyme endured fro the begynnynge of the worlde vnto Moyses. The seconde tyme was when 2. That of the Mosaic law. men lyued vnder the lawe writen that god gave to Moyses. And thys endured to the comynge of cryst. The thyrde tyme ys from thense vnto the day of dome. 3. That of the law of Christ. whyle chrysten men lyued vnder the lawe of grace. that oure lorde Iesu cryste taughte in hys gospell. and confermed yt after by sendynge of the holy gooste. ¶ And for in all these thre tymes. the chosen of god In all three ages the elect had suf∣ficient knowledge for guidance in their duty. had suffysant knowynge of good. and yuell. whyche knowynge ys vnderstonde by the lessons. and also they applyed ther wylle to the loue of god and hate of yuell. whyche wyll ys vnderstonded by the Responce. and therto they dyd theyr dewte to set theyr wylle a worke in dede that ys vnderstonded by the verse{punctel} ther∣fore these thre tymes ar vnderstonded by the thre lessons at mattyns. wyth the responce and verse folow∣yng. ¶ But after the laste responce. ys songe Gloria patri, for after the laste ende of these tymes that shal After the general judgment the elect will praise God for ever. be after the day of dome. all the chosen of god shall synge glory and praysynge to the blyssed trynyte wythout ende. Amen.

Saynt Austyn and saynt Ambrose made fyrste thys Alleged composi∣tion of Te Deum, by St Augustine and St Ambrose, under the influ∣ence of the Holy Ghost. Hympne. For after saint Austyn had lyued not only out of crysten faythe. but also as an herytyke. and an enmy of cristen byleue. tyl he was aboute thyrty yere of age. And then by the prayer of hys mother. and by prechynge of saynte Ambrose was conuerted vnto the ryghte faythe when saynte Ambrose had baptized hym. he gaue thankynges to god and sayde. Te deum laudamus. And saynt Austyn answered. Te dominum cofitemur. And then saynte Ambrose. Te eternum patrem omnis terra veneratur. And then saynt Austyn the nexte verse and so fourthe the tone one verse and the tother a nother vnto the ende. as the feruente grace of the holy gooste wroughte in theyre soulles. and enformed theyr tongues ¶ Nethelesse ye shulde take no greate hede in the syngynge or saynge therof who made yt but ye oughte in thys and in all But each one to sing it as their own words. youre other seruyce as saynte Austyn sayeth. dresse youre mynde to god and say yt as youre owne speche to hym or to hys blyssed mother as the seruyce asketh. ¶ But ye shall vnderstande that thys Hympne deuoutly Cesarius. dist. viij. Capi. 90. songe{punctel} ys an Hympne of ryghte grete deuocyon. For we rede that in the contre of saxony. there was a yonge & an holy vyrgyn in a Monastery of nunnes. The vision of a young nun while the Te Deum was being sung. And yt happenyd ones in a greate feaste that she was at mattyns in the quyere. But for her mystres dred her feblenesse{punctel} she bad her go rest her in the dortour. The mayde was sory and lothe to go thense. and ther∣fore after she was gone oute{punctel} she abode a whyle wyth∣oute the quyer. And when thys hympne. Te deum laudamus, was begonne{punctel} she se in spirituall vysyon heuen open, and the systers quyer lyfte vp to heuen. The sisters' quire was lifted up to heaven, where the angels and saints joined with them in singing the hymn, And when they came to thys verse. Tibi omnes angeli, She se all the orders of aungels knele downe. and wyth greate reuerence do worshyp to god, syngynge wyth the quyer. Sanctus, Sanctus, Sanctus, dominus deus sabaoth, And when they came to thys verse. Te gloriosus, she se the apostels knele doune to god and singe fourthe with the quier. The same dyd the prophetes. when they came to thys verse. Te prophe∣tarum. And the martyrs also. at thys verse. Te martyrum. And then all confessours, and vyrgyns. ioyned them to the quyer & sange fourthe wyth them wyth grete praysynge and ioye. And when the laste until it was ended, when the sisters' quire re∣turned to earth, full of spiritual joy. verse. In te domine speraui, was in syngynge{punctel} the quyer came easely downe agayne towarde the erthe. and heuen closed. and that blyssedfull heuenly company was sene no lenger. But moche gostly gladnes and ioye abode in theyre soulles. that were that tyme in the quyer. And by thys ye maye se how moche owre lorde god and all hys aungels and sayntes are pleased wyth the deuoute saynge of thys holy hympne. All the matyer of thys same Hympne ys praysynge and The Te Deum is all praise and prayer. prayer. And fyrste ye prayse god by youre selfe. and by all creatures in erthe and saye. Te deum. we prayse the god we knowelege the lorde. Te eternum patrem. And all erthe. that ys to saye all erthely creatures. worshypeth the, endelesse fader. Here ye call hym god Praising the Father as God to be loved, Lord to be feared, Father to be worshipped. to whome longeth loue. ye call hym lorde. to whome longeth dreade. And ye call hym father. to whome longeth worshyp. Therfore yf ye loue hym soueraynely in the holnesse of all youre harte. as god. And dreade hym reuerently in the same holenesse of harte as lorde. And soueraynely worshyp hym on the same wyse. as father{punctel} then prayse ye hym trewly in these tow fyrste verses. ¶ But for ye thynke youre Addint to our praises the re∣hearsal of those given by angels and saints, praysynge lytell{punctel} therfore ye reherse to hym in spyrytuall ioye. and desyre. the praysynge that he hathe in heuen of aungels and of sayntes. And firste of aungels. when ye saye. Tibi omnes angeli, All aungels synge to the heuens That ys all spyrytuall creatures that are in heuen. And all powres. That ys to saye that order of aungels that are called potestates. synge to the. Tibi cherubym, That order of aungels that ys called Cherubyn. And that order of aungels that ys called Seraphyn. synge to the wyth voyce that neuer cessyth. And what synge they. Sanctus. Sanctus. who all praise the thrice holy in Trinity, Lord God in Unity. Sanctus. Dominus deus sabaoth, Holy. holy. holy Lorde god of hostes. Here ye saye fyrst thryes holy for the trynyte of parsones. Father and Sonne, and holy Gooste And after ye saye. Lorde god. not Lordes, ne goddes, for the vnyte of substaunce. and of godhed. ye saye also. of hostes, that ys to say of aungels. for as an hooste in batayle ys departed in thre. that ys to saye. the for∣warde. The nine orders of angels divided into three prince∣doms, as an army into van, middle, and rear. the mydel warde. and the rerewarde{punctel} so are the nyne orders of aungels departed in thre pryncehoodes. as in thre hoostes. And eche pryncehode ys departed in thre orders. as in thre wardes. Thys aungels songe is taken of the prophete Isaye. that se in spyrytuall Esaie .vj. vysyon oure lorde god sytte on an hygh sete. and Cherubyn and Seraphyn syngynge lowde eyther to other. Sanctus, Sanctus, Sanctus, Dominus deus Sanctus sung antiphonally, as by the angels, sabaoth, And therfore accordynge to the aungels, ye synge quyer to quyer, one Sanctus on the tone syde, and another on the tother syde. and so fourthe of other verses. And for by cause that aungels prayse god in grete reuerence therfore ye enclyne when ye synge with a reverent inclination of the head. theyr songe. Pleni sunt, Heuens and erthe ar full of the glory of thy maiesty. Thinke euer on this verse. Thynke inwardely theron. and lett yt neuer oute of youre mynde. Heuens and erthe are fulle of the glory of thy maieste. A thynge that ys fulle, hathe no place voyde. Then ys there no place in erthe ne aboue The Omnipresence of God's glory, erthe. ne bynethe yt. no londe. no contre. no place wythin vs. without vs. aboue vs. bynethe vs. but all ys full of the glory of the maiestye of god. O god of pytye. and father of mercyes. lyghten oure darke soulles. that we may se. and contynewally beholde the presence of thy godly mageste. O wyth what reuerence. wyth what drede. wyth what inwarde deuocyon & wyth what besy kepynge of oure selfe in thoughte in worde and in dede. oughte we to haue vs in euery place. and in euery a reason for reverent and godly living. tyme. and in euery thynge that euer are in presence of thys gloryous maieste. Heuens and erthe ar full of the glory of thy maieste. ¶ After ye haue thus songe how aungels prayse thus god in heuen{punctel} ye reherse how sayntes prayse hym. And thys ys done to make you lyfte vp youre myndes to ioye of theyre ioye. and to prayse god with them. and to desyre thyder where ye shall euerlastyngly prayse and ioye. Therfore ye say to oure lorde god. Te gloriosus, The gloryous Company of the Apostels prayse the. Te prophetarum The praysable nombre of Prophetes. prayse the. Te martirum, The fayre hoste of martyrs that ar wasshed whyte and fayre in theyr owne blode. prayse the. ¶ And not only sayntes in heuen but all holy chyrche in erthe prayseth hym. And therfore ye say. Te per orbem, Holy Chyrche knowlegethe the. and prayseth the thrugh out all the worlde. ¶ And who yt is. that is thus praysed{punctel} ye telle that yt is the blyssed Trynyte Father and Sonne. and holy Gooste. when ye saye Patrem, Father of greate and of vnmesurable maiestye. Venerandum, Thy very and worshypfulle and onely Sonne. Sanctum quoque, And the comforter the holy goste. ¶ When ye haue thus shewed the After the praise of the Holy Trinity follows the praise of our Lord, both God and Man. praysynge of the blyssed trynyte{punctel} ye turne to the praysynge of oure Lorde Iesu cryste. and fyrste after hys godhed saynge vnto hym. Tu rex, Thow christe arte kynge of blysse. Tu patris, Thow arte the ende∣lesse sonne of the father ¶ And then ye prayse hym after hys manhoode for foure thynges. One ys hys incarnacyon. Another. hys passyon. the thyrde. hys ascensyon. And the fourthe hys comynge to the dome. And these foure are shewed in the foure nexte verses after when ye saye. Tu ad liberandum. when thou 1. For His In∣carnation. shuldest take vpon the mankynde for the delyueraunce of man{punctel} thow horydest not the vyrgyns wombe. ¶ Here ye enclyne. bothe in token and in reuerence of A ritual inclina∣tion at this verse. our lordes meke comyng downe for to be man. and also in worshyp of that moste clene and holy vyrgyns wombe. wherin almyghty god ioyed for to dwelle. For yt is redde that when a deuoute woman had vsed to enclyne alwayse when she sayd thys verse in worshyp of that moste reuerente wombe{punctel} on a tyme she se oure lady stonde before her and enclyne ageyne to her. And therby ye may se that oure lady ys pleased wyth suche reuerente enclynynge. Tu deuicto, Thow ouer∣came 2. For His Passion. the turmente of dethe{punctel} and opendest the kyng∣dome of heuens to them that beleued. Tu ad dex∣teram, 3. For His As∣cension. Thow syttes on goddes ryghte hand in the glory of the father. Iudex, we beleue that thou arte the 4. For His Second Coming. Iudge that shall come. ¶ After ye haue thus praysed oure Lorde Iusu cryste, ye pray vnto hym and say. Te Then begins the prayer of the hymn. ergo, Therfore we pray the helpe thy seruauntes whome thow haste boughte wyth thy precyous bloude. ¶ All thys verse ye enclyne for tow causes. One for here ye A ritual inclina∣tion at this verse also. begynne fyrste in thys hympne to pray. A nother cause is. in worshyp of that most riche lyquore. that most precyous pryce of our soulles. the reuerent and holy bloude of oure lorde Iesu cryst. Eterna. Make thy seruantes to be rewarded in endeles blysse. with thy sayntes. Saluum fac. Lorde make thy people safe. & blysse thyne heritage. Thys Herytage ys the The Heathen became the "heritage" of our Lord. hethen people. that after. the passyon of our lorde Iesu cryste. are turned to ryghte faythe & now are called crysten people. And of them saythe the Father of heuen. to hys sonne Iesu, by the prophete thus. Pos∣tula Psalmo .secundo. a me, et dabo tibi gentes hereditatem tuam, That ys Aske of me. and I shall gyue the. the hethen people to thyne herytage. Therfore ye pray hym here to blysse hys herytage. Therfore ye pray hym here to blysse hys herytage. that ys to say crysten people. Et rege eos. and gouerne them. here by grace. And enhaunce them in to blysse wythout ende. Per singulos, Eche daye we blysse the. Et laudamus And we prayse thy name from tyme to tyme vnto the ende of the worlde. and after wythouten ende. Dignare domine, Lorde vouche safe to kepe vs. thys day wythout synne. Miserere nostri, Haue mercy on vs. lorde. haue mercy on vs. Fiat misericordia, And thy mercy mote be vpon vs. as we haue trusted in the. In te domine, In the lorde I haue trusted. that I be not confounded without ende. Here in this worlde that hathe an ende. I will be con∣founded. and shamed for so I must nedes. by knowlege of my synnes. Here I wyll be reproued and despysed. for yt is to my beste, Here I wyll be scorned. & in al wyse [MS. "nought∣ed."] set at noughte. as thow were lorde thy selfe that so I myghte come to thyne endeles worshyp. for thys lyfe hathe a shorte ende. and yt is noughte. And ther∣fore lorde for I haue thus hoped in the. takynge and wylfully sufferynge a lytell shorte shame. in thys shorte tyme of noughte. I shall not be shamed. ne con∣founded without ende.

Esto nobis, Lady be to vs an helpe and forsake vs A versicle to divide Mattins from Lauds; not. The answere. Nec despicias, Ne dispyse vs not souerayne lady. ¶ Thys versycle ys sayde bytwene Matyns and Lawdes. for as I haue sayde before. a verse or a versycle where euer they be sayde in youre seruyce. they betoken a turnynge from one thing to a nother. and also a warnynge to take hede. that yf the mynde were eny thynge scatered before. then to gather yt ageyne to gyther to that thynge that foloweth. and therfore they are alwaye sayde of one. or of twayne. or of few. that ar goddes messengers. that gyue warnynge to all the other.

Ad laudes, Some tyme mattyns were sayde by them∣selfe for anciently they were separ∣ate services, Mat∣tins being said in the night, and Lauds at day dawn. in the nyghte. and laudes by them selfe at morow tyde. and the same ys yet vsed of some relygyons. and therfore laudes begynne with Deus in adiutorium, as other houres do. By matyns that are sayde in the nyghte ys vnderstonded the olde lawe. that was all in figures of darckenesse. And by laudes that ar sayd in the morrow tyde. ys vnderstonded the new lawe that ys in lyghte of grace. Also matins betoken the heuynes that was in tyme of our lordes passyon. And the laudes betoken the ioye of hys resurreccyon. Mattins betoken the passion. Lauds betoken the resurrection. whyche endureth vnto the ende of the worlde. And therfore laudes are as moche to saye as praysynges. for we that be borne in thys tyme of grace. and also of endelesse ioye. oughte to prayse god therfore and in Souls live now in the joy of the resurrection, praysyng to thancke hym. for all hys gyftes. bothe of nature & of grace. and also of endelesse ioye. whiche ys now redy to the soulles of all that wylle dispose them therto and at the ende of thys tyme. the bodyes and bodies will be upraised by it to joy unending. of them shal be arered to endelesse ioye also.

In these Laudes ye say .viii. psalmes. which be∣token Eight orders of the elect signified by the eight souls saved by the flood. eyghte orders of goddes chosen in holy chyrche. in thys sayde tyme of grace. And these eyghte orders were fygured in the eyghte soulles that were saued in the shyppe in tyme of Noes floudde when all other Genesis .vij. Prima petri .3. perysshed. for all that ar wasshed in the floude of baptym. & kepe them in the shyppe of holy chyrche. Some saved by the flood of bap∣tism, other per∣ish in it. by stedfaste faythe. and trew obedyence to god & to the chyrche shall be safe. And all other shall be peryshed in the floudde. for theyr baptym shall not helpe them. but if they be founde in the shyppe of holy chyrche at theyr ende. ¶ The fyrste order was 1. Jews converted by Christ and His apostles. of the iewes that were conuerted to the ryghte faythe by oure lorde Iesu cryste. as were hys apostels and dyscyples & other that were turned by them. in whome oure lorde Iesu cryste reyned fyrste by grace. and began to buylde hys chyrche. And hereof speketh the fyrste psalme of laudes. that ys. Dominus regnauit. ¶ The seconde order was of hethen that were called to 2. Heathens con∣verted by the apostles. the faythe and praysynge of god. in all the partyes of the worlde by the apostels & therto longeth the seconde psalme that ys. Iubilate domino omnis terra. ¶ The thyrd order was of them that were in tyme of persecucyon of tyrauntes and of heretykes. when 3. Christians in the ages of mar∣tyrdom. crysten people a woke in busy prayer. and in ware kepynge of themselfe. that they myghte be redy to suffer martyrdom & many thrysted that tyme in greate desyre to be martyrde for the loue of oure lorde Iesu cryste. And therto longeth the thyrde psalme. that ys. Deus deus meus, ad te de luce vigilo. ¶ The forthe order 4. Christian people from the end of the ages of martyrdom till antichrist, i. e. in the ages of peace. ys of trew crysten people. that ar and shall be from thense vnto the comynge of antycryst. And to thys tyme longeth the forthe psalme that ys. Deus miseri∣atur nostri. And take hede that the thyrde psalme & thys forthe. are ended vnder one. Gloria patri. For in tyme of persecucyon. whyche is vnderstonded by the thyrde psalme as I sayde before{punctel} crysten people lyued in caues. and in dennes. and durste not. or myghte not come togyther to synge the praysynge of god. But after the persecucion was ceassyd and holy chyrche had founde peace. whyche ys vnderstonded by the forthe psalme{punctel} then they myghte restfully prayse god to gyther. And therfore after bothe psalmes ys songe one Gloria patri. ¶ The fyfte order shall be in tyme of antecriste that was figured by the kynge of baby∣lone. For as holy scrypture sayeth the kynge of baby∣lone Danielis .iij. when he had goddes people in thraldome. he put 5. Those who live in the days of antichrist, when persecutions will be revived. thre of them in a burnyng furneyse of fyre bycause they wolde not worshyp a certeyne ymage that he had set vp. But god kepte them in the fyre vnhurte and there they made and songe thys psalme. Benedicite omnia opera domini domino. And lyke wyse in tyme of antycryste they that wyll not worshyp hym. shall suffer the greatest persecucyon that euer was done to crysten people. But god of hys specyall mercy & grace shall kepe hys chosen in that fyre of trybulacyon vnhurte so that they shall abyde in faythe and prays∣ynge of god. And in token therof ys thys fyfte psalme. Benedicite, songe at laudes wythoute Gloria patri. For the greatenes of that persecucyon. shall lette Why "Bene∣dicite" has no "Gloria Patri" in its ancient form. the open praysynge of god that ys vsed in holy chyrche. And yet tho few that shall then abyde in trew fayth and charite. shall not cease of goddes praysyng. And therfore the laste verse of the psalme saue one, that is Benedicamus patrem, ys the same sentence. that Gloria patri, ys. but not of the same wordes. For thoughe The elect will not work miracles then as in the first ages. the chosen of god in that tyme haue not power to warke myracles and to do other open dedes to the praysynge of god as martyrs and sayntes haue done be∣fore{punctel} yet they shall not be lesse of merite to warde god. then eny of them were. And therfore ye encline at that verse, Benedicamus patrem, as ye do at Gloria patri. ¶ The syxte and the seuenthe. and the eyghte 6. 7. 8. The elect from the three parts of the world who shall survive antichrist, and enter on a time of great peace. orders shall be of them. that shall abyde. and be con∣uerted of all the thre partyes of the worlde. after the dethe of anticrist whyche shall then prayse god in more peace then hathe ben in holy chirche before that tyme. And for these chosen shall not be of one people. ne of one nacyon. ne at dyuerse tymes but at ones of all the thre partyes of the worlde for all the worlde ys departed in thre{punctel} therfore they are vnderstonded by these thre last psalmes of laudes that are songe vnder one Gloria patri, that ys to saye Laudate dominum de celis, Cantate domino, and Laudate dominum in sanctis eius, For these thre psalmes. were made in ioye and praysyng to god. for delyueraunce of goddes people out of the thraldome of babylone, And therfore they ar couenyently songe in thankynge and praysynge to god for delyueraunce of hys chosen from the persecucyon of antycryste. whiche ys vnderstonded by the kynge of babylone. as yt ys sayde before.

But all these eyghte psalmes ar tuned after one antempne. for al these eyghte orders though they were. and shall be in dyuerse tymes. yet all they are gouerned But all right orders of the elect are one in faith and love. after one faythe. and one charyte. whyche ys vnder∣stonded by the antempne. And the antempne ys songe all. after the psalmes. for after these orders, the generall dome shall be. when all chosen shall be broughte to fulnesse of charite in blysse of soulle & body euerlastynge. ¶ And for the saluacion of all For the salvation of all came by our Lady, and she perfects it by her "mediation." these orders come in by oure lady and by her medya∣cion. yt shall be broughte to parfyt ende{punctel} therfore the antempne that ys the begynnyng and the ende of the psalmes. ye synge in worshyp of oure lady when ye saye Domum tuam, Euerlastynge holynesse bysymeth lorde thy howse. that ys the vyrgyn mari in whome thou hast cladde the in fayrnesse. & gyrthe the in strengthe. ¶ Here oure lady is called goddes howse for he dwelled in her wombe. as in a howse. and there he cladde hym in fayrenesse that ys to saye in a body The beauty of Christ's body before as well as after His resur∣rection. of mankynde. whyche was the fayrest body that euer was sene of man. in naturall fayrenesse. and moche more after hys resurreccyon whan yt was vndeadly. He gyrthe hym also wyth strengthe of soulle by pacyent and myghty sufferaunce of all trybulacyon. And so he was fayre in them that loued hym. and stronge ageynste them that pursued hym.

Ecce virgo, A chapyter ys as moche to say as a lytel Esaie .vij. hed yt ys called lytell, for shortnesse. And yt ys Meaning of "chapter." called an hed, for yt ys alway taken of holy scripture. and often of the pystel that is redde in the masse the same daye. And holy scrypture ys chyefe aboue all The supremacy of holy Scripture. other scryptures. as the hed ys aboue all other members of the body. And the chapters ar redde at other The chapters of other hours re∣present the les∣sons of Mattins: howres in stede of lessons. in way of doctryne and techynge as lessons ar at mattyns. And therfore in other howres after the chapyter. folowyth a responce with a verse. which meneth the same vnderstondynge. as dothe the lessons & responce. and verse at mattyns. But the chapyter is not begonne with Iube domine, ne but are said with∣out benedictions, ended wyth Tu autem, by cause yt ys always sayde of the ebdomedary whyche occupyeth an offyce of perfec∣cyon. to whome yt longeth rather to gyue blyssynge though not with∣out thanks∣givings. then to aske yt in that offyce. And by the same way yt ys presumed that she shulde not lyghtly offende in so shorte a redynge that her shulde nede to aske mercy wyth Tu autem, But ye answere all Deo gratias, as ye do after a nother lesson. and for the same cause, as ys sayde before after the fyrste lesson at mattyns. Thys Esaie .vij. chapyter. Ecce virgo, is taken of the prophete ysaie. and they were sayde of oure lady. and of her sonne Iesu crist many hondereth yeres or eyther of them were borne in to the worlde. And thus they ar to saye Ecce virgo, Lo a vyrgyn shall conceyue and bere a sonne. and hys name shall be called Emanuel. He [From "He" to "god with us" not in MS.] shall eate butter and hony, and he shall knowe to for∣sake yuell. and chuse good. ¶ Emanuel is as moche to say as god wyth vs that ys to saye partener of oure nature. and thys vyrgyns sonne ys bothe god and man that ys Emanuel god with vs. For whyle he ys god in his owne nature and wyth vs in our nature{punctel} so is he god and man in one persone By butter and hony ys The prophecy predicts Christ's "perfect" man∣hood. vnderstonded all other meates accordinge to man, whereby is shewed that he was very man. and lyued after his body by mannes meate. And he shall knowe to forsake yuel and chuse good. For thoughe he were fedde as an infaunte yet he was as wyse then as when he came to mannes age. ¶ They that treate of nature saye that cheyse is yuel and the lesse yt hathe of Cheese is evil and contaminates butter as sin contaminates our nature. butter. the worse yt is. Therfore oure chylde eate butter that is without cheyse. for he toke our nature wythout synne. He eate also hony that is swete. for he delyted hym to do mercy to synners. and to all that were in disease or in nede. the doyng of whyche mercy was to hym swetter then hony. A bee gyueth hony and styngeth. So our swete bee. Iesu cryst. in hys Honey signifies mercy and pity. fyrste comynge gaue hony of mercy. & of pyte. But they that wyll not dyspose them to receyue this hony here. shall be stonge with the tonge of sharpe rygoure But the sting of judgment is for those who refuse the honey of pity. at hys seconde comynge when he shall forsake the yuel to endelesse peyne. and chuse the good to euerlastynge blysse. Therfore yt ys sayde. He shall eate butter and hony. that he can repreue yuell and chuse good.

In Omnibus. Thys chapiter ys comonly expounde of doctours of our lorde Iesu crist. But in holy chyrche yt is redde of oure lady. And so yt maye be vnder∣stonde of bothe. And thus yt ys in englyshe. In omnibus, I haue soughte reste in all people. I shal dwelle in the heritage of the lorde. then the maker of all thinges commaunded and sayde to me. and he that hathe made me. hathe rested in my tabernacle. ¶ Vnderstonde these wordes as yf our lorde Iesu cryst This chapter interpreted of our Lord. sayd them thus. In omnibus, I haue soughte reste in all folke. For there is no nacyon. ne people. no man. ne woman in erthe. but that he desyreth to haue saued. and seketh by sturrynges of grace to dwelle in theyr soulles. for hys delyces are to reste in mannes harte. But for all dyspose them not to receyue hym. therfore Proverbi viij. he abydeth not but in the herytage of the father that ys holy chyrche. that ys to say in them that by trew fayth and charite. and good dedes lyue in obedyence of holy chyrche. In all he seketh but in them onely he abydeth. Then the maker of all thynges that ys the father. Commaunded & sayde vnto me. By thys commaundemente ys vnderstonded the sendynge. by whiche the father sente his sonne Iesu to become man. whyche ys called a commaundemente. as he sayeth in his gospell thus Sicut mandatum dedit michi pater sic facio, As the father hather gyue me in commaunde∣mente so I do. And he that hathe made me. that ys the father that made the sonne after hys manhode, hathe rested in my tabernacle. that ys in the manhode of cryste. for the father was neuer the more departed from the sonne ne the sonne from the father thouge the sonne were become man. ¶ Thys same chapyter ys The same inter∣preted of the Blessed Virgin. also vnderstonded of oure lady for by mediacyon of her prayers she seketh a restynge place to god in all soulles. And the fruyte of her prayer abydeth in them that ar trew chyldren of holy chyrche and partener to the herytage of heuen. The father of heuen also com∣maunded her and also sayd vnto her. for she was euer gouerned after his commaundements. & mekely obeyed in all thynges to his holy worde. and therby she deserued to be the mother of god, & so he that made her{punctel} rested in the tabernacle of her swete wombe.

Alme pater. thys hympne maketh mynde of the Alme Pater praises the Trinity for the incarnation, blyssed trynyte in the fyrste and the seconde. and the forthe verse. In the first verse ye speke of the incar∣nacyon of our lorde iesu cryst. & that ys for thre causes. one to thanke & prayse god therfore. A nother that names it as the medium of prayer, by that holy incarnacion the blyssed trinyte shulde be sturred. to here your prayers. And the thyrde. that ye shulde be the beter dysposed and the more able to receyue the graces that ye aske. And thus vnder∣stondeth and as the medium of grace. al waye when eny mencyon ys made in youre seruyce of eny specyall benefyte that god hathe shewed to mankynde. as ys the makynge of creatures. or hys incarnacyon. or passyon. or eny suche other that ys done. for these thre causes. ¶ In the other thre verses{punctel} ye aske of god eyghte grete gyftes. The fyrste ys to loue hym. The seconde ys to worshyp dewly the sonne & hys mother. The thyrde ys. to lyue chaste. The forthe ys to lyue relygousely. bothe in crysten relygyon. wherto ye bounde you in youre baptem. and in thys relygyon. wherto ye ar bounde by specyall pro∣fessyon. The fyfte ys. that ye be not vnredy to dye. The syxte ys. that ye be not priued of endelesse lyfe. The gifts asked for in Alme Pater. The seuenthe ys that the holy goste mote dwelle in your soulles. And the eyghte is that ye fede and noryshe wyth hys grace. These gyftes ye aske for youre selfe. and for all crysten people. and saye Alme pater, Holy father that madest thyne onely begotten sonne to be borne for vs wretches. of the wombe of the chaste vyrgyn. Da nobis, Graunte vs to loue the alway for so greate a gyfte. and to worshyp the sonne wyth the mother. and to lyue chaste and relygyously. Ne mors, That dethe come not vnwarely. and fynde vs gylty of endelesse dethe. and make vs to lese the lyfe of blysse. Patris, Spyryte of the father & of the sonne brynge in thy selfe in to our hartes. and fede vs. and defende vs by thy grace. whome thow haste purged by baptem. Maria mater, Gloria tibi, These tow verses are declared before after the hympne at mattyns. The versycle. In eternum The worde of the hyest fader abydeth without ende. Quod aulam That dwelled in the hawlle of the vyrgyns wombe.

Benedictus, ye haue in youre seruice thre gospels The Gospel canticles sung standing. that ys. Benedictus, and Magnificat, and Nunc dimittis, and all thre are songe standynge for reuerence of the gospel. ¶ Zacarie saint Iohn̄ baptystes father made Benedictus, and oure Ladye made Magnificat, and the holy man Symeon made Nunc dimittis, ¶ These songes are not songe in the same order that they were made, for Magnificat was made fyrst and then Benedictus, and laste Nunc dimittis, But Benedictus, is songe fyrst Benedictus the first in order, in ritual use. for yt maketh mynde of saynt Iohn̄ baptyste whyche was the forgoer of oure lorde Iesu cryste. as yt is sayde in the same songe. And for saynt Iohn̄ was lykened to the day starre. for as that starre goeth before the sonne. so saint Iohn̄ wente before our lorde in his con∣cepcion & in his byrthe. in his prechynge. & bap∣tysynge. & in his dethe{punctel} therfore thys songe ys songe Used at day dawn as the day-star goes before the sun. at laudes. that is the seruyce of the morowetyde when that starre apperith. And also for this songe begynneth with praysyng & thankeyng of god for the redempcion of mankynde. & laudes are sayde to prayse god specyally for the same benefyte as I sayd before at the begynnyng of laudes{punctel} therfore yt is conuenyente that yt be songe at laudes. ¶ The fyrste parte of thys songe speketh of our lorde Iesu crist. And the seconde parte of saint Iohn̄ baptyst. The gospel sayth that after the aungel Luce primo. gabryel had tolde Zacharie. how Elizabeth his wyfe shulde bere hym a sonne{punctel} then for he gaue not credence therto{punctel} he abode domme. and myghte not speke from thense fourthe tyl after saynt Iohn̄ was borne. But on the eyght day after hys byrthe. When he had wryten that his name was Iohn̄{punctel} anon hys tongue was losed. & he was fylled wyth the holy gooste. and in the spyryte of prophesy he blessed god and sayde. Benedictus dominus deus israel, Blyssed be Ibidem. the lorde god of Israel. for he hathe vysyted & made the redempcyon of hys people. ¶ Our lorde Iesu cryste was yet then in his mothers wombe. but Zacarye The sureness of the fulfilment makes the pro∣phecy speak of future as past. speketh of tyme to come. as of tyme past. for syker∣nesse of hys prophesy. For yt was syker to be fulfylled. as yf yt had bene done. Et erexit cornu, And he hathe set vp an horne of helthe to vs in the howse of Dauyd hys chylde. ¶ An horne growyth in the hyest parte of a beaste. and yt ys harder then the flesshe. and softer then the bone. and therwyth the beaste defendyth hym ageynste noyous thynges. So oure lorde Iesu cryste toke hys body of the hyghest and worthyest parte of mankynde that ys our lady. and that manhod of hym ys myghtyer aboue all mankynde, and weker then god. and therwith not onely he ouercame hys enemys. but they also that cleue therto in faythe and deuocyon. maye therby sewrely be defendyd from all contrary powers. And therefore oure lorde Iesu. ys Christ is our Horn of health. an horne of helthe to vs. in the howse of Dauid. whiche was goddes chylde. for though he were a greate kynge and a prophete. yet he was meke and obedyente to god. as a chylde to hys father. Sicut locutus est, As he hathe sayde by the mouthe of hys holy prophetes. that are from the begynnynge of the worlde. ¶ Many Of Him spake many prophets but as with one mouth. prophetes. & but one mouthe. for as many as were from the begynnynge of the worlde tyl then{punctel} all prophecyed also accordyngely of the comynge of cryste. as yf they had spoken all wyth one mouthe. Before he spake of the horne of helpe{punctel} and now he tellyth what helthe and sayeth. Salutem, Helthe of oure enemyes. and oute of the power of all that haue hated vs. That is to say of fendes. vnder whose power man was broughte by the synne of Adam. but by the passyon of our lorde Iesu cryste he was saued from that power. And why dyd god thus{punctel} Not for eny merytes of man{punctel} but .Ad faciendam, for to do mercy wyth oure fathers. and to haue mynde on hys holy testamente. And what was that testamente Iusiurandum, The othe that he swore to oure father Abraham{punctel} to gyue hymselfe to vs. That was hys testamente. that was hys othe. to Genesis .xxij. gyue hymselfe to vs. A greate gyfte and vndeserued. But wherto gaue he vs thys gyfte{punctel} Vt sine timore, That we so delyuered oute of the power of our enemys. serue hym wythout drede. of our enemyes. For hys passyon ys suffycyent shylde to vs{punctel} agenste them all. And how shulde we serue hym. In sanctitate, In holynes of soulle. and of conscyence inwarde. and in ryghtewsnes of worde. and of dede outwarde. And Whom we should serve persever∣ingly all our days. that not to the praysynge of man. but before hym. Not one day to begyn well. a nother day to leue of. but all oure dayes. whyle we lyue. ¶ When Zacharie had thus prophesyed of oure lorde Iesus cryste. he turned hym and spekyth to Iohn̄ hys sonne. and sayeth. Et tu puer, And thow chylde shalte be called Some think St John understood his father's words though only eight days old: the prophete of hym that ys hyest. that ys of god. For thow shalte go before the face of the lorde. that ys cryste. to make redy hys wayes. ¶ Here say some doctoures that lyke as saynt Iohn̄ beynge in his mothers wombe felte the voyce of our lady when she gaue gretynge to hys mother Elyzabeth. and ioyed ther wyth of the presence of his sauiour{punctel} so now when he was but eyghte dayes olde. he vnderstode the wordes of hys father. And therfore hys father dressyth hys wordes which was why his father ad∣dressed him. to hym in this verse, and in the tother that folowyth. ¶ But how shulde Iohn̄ make redy crystes wayes. Ad dandam scienciam. To gyue knowynge of helthe to hys people. that ys. to enforme the people. and to make them knowe that he was crist that cam for helthe. And what helthe; In forgyuenesse of theyre synnes. that ys the helthe. And that by no merytes of man; but Per viscera, By the bowels of mercy of oure god. St John Baptist's office to prepare wherein he hathe vysyte vs spryngynge from hyghe. that ys comyng fro heuen. Illuminare, To gyue lyghte to them that syt in darkenesse. that were in the partyes of helle and to them that sytte in the shadowe of dethe. that ys to synners in thys lyfe. and to dresse oure fete that ys oure affeccyons in to the way of peace. For our for Christ the Peace giver. lorde Iesu crist made peace. betwene god and man. and betwixte angel and man. and betwyxte man and man. and he geueth man peace in hys owne conscyence.

Blyssed be the lord god of Israel father. and sonne. and holy goste. oure god. for as he hathe sayde by the Antiphon to Benedictus. mouthe of Prophetes{punctel} so he hathe vysyted vs by the vyrgyn. whome he ordeyned. from wythout begynnynge to be a clene mother. and by her he hathe made the redempcyon of hys people.

Deus qui de beate. Orisons ar sayd in the ende of Why Collects are said at the end of Offices. eche howre. for the apostels when euer they were to∣gyder. they kneled downe on theyr knees. and prayed or they departed a sonder. And she that saythe the oryson. stondeth turned to the este. for paradys from whens we ar exyled. ys in the este. and therfore thynk∣ynge what we haue loste and where we are. and whether we desyre{punctel} we pray torned to warde the este. Oryson ys as moche to saye as prayer. yt is also called a Collecte. that is as moche to saye a gatherynge to∣gyther. Meaning of the name "Collect." for before thys prayer ye dresse you to god. and gather you in onhed to pray in the person of holy chirche. that ye shulde be the soner harde. And at the ende of the laste orison. ye do the same when ye saye Domine exaudi, Lorde here my prayer Et clamor, And my cry, that ys to saye my desyre mote come vnto the. Oremus, Pray we Deus qui, God that woldest thy First Collect, for the help of the Virgin's prayers. sonne shulde take a body of the wombe of the blyssed vyrgyn Mary. when the aungel was messenger{punctel} graunte to vs that mekely praye vnto the. that we that byleue veryly she is the mother of god. be holpen agenste the by her prayers. Per eundem By the same oure lorde Iesu cryst. thy sonne. that lyueth and reyneth god wyth the. in vnyte of the holy goste withoute ende. Amen. ¶ Ye All end in the name of Christ. Joan .xv. ende all youre orysons by oure lorde Iesu cryste and in hys blyssed name. by cause he sayde in his gospel. that what euer ye aske the father in my name. he shall gyue yt you.

Concede nos, Lorde god we beseche the graunte vs Third Collect, the same. thy seruauntes to ioye in perpetuall helthe of soulle and body. and by the gloryous prayer of blyssed Marye alwaye vyrgyn. to be delyuered from thys presente heuynesse. and parfytly to be fylled wyth endelesse gladnesse. Per dominum, By thy sonne our lorde Iesu crist. that lyueth and reyneth god with the in vnyte of the holy goste wythoute ende. Amen.

Prosit nobis, Almyghty father. the contynewal Fourth Collect, for profit by the example of Mary. mynde of mary mother of god and vyrgyn. mote profyt vnto vs alwayes. but pryncipally amongest these esternly solempnytyes. of thy sonne whyche mary, wounded in charyte stode by the same thy sonne our lorde Iesu cryste bothe hangyng on the crosse. and now she standeth quyene on the ryghte syde by hym reynynge in heuen. Qui tecum, That lyueth and reyneth god wyth the. in vnyte of the holy goste wythout ende. Amen. Antiphona, Gaude Birgitta, Byrgytte ioy thow. Antiphon of St Bridget. a songe of glory ys dew vnto the. lede vs in to refressh∣ynge out of the lake of wretchednesse. Ora pro nobis, Pray for vs blyssed Byrgytte. byloued spouse of cryst. Vt ad, That he be to vs the ryghte waye. vnto the contre of heuen.

O. Byrgytte kinges spouse. techer of lawe. folowyng Antiphon of St Bridget. the ensamples of strengthe. thow bondest thy lyppe with a redde lace. whyle thow louedest the sonne of god bothe in spekyng and in scylence pray the kynge that he lede vs hys flocke vnto the ioye of heuen. ¶ Here saynt Byrgytte is called a techer of lawe. for the reuelacyons that she had of god. to the techyng of mankynde. She folowed the examples of strengthe. that ys to say of sayntes that were stronge in pacyence and in penaunce. By the redde lace ys vnderstonded Symbolical mean∣ing of the red "lace," or purse string. the drede of god. for as a lace. or a strynge openeth & shutteth the mouthe of a bagge or of a purse. so sainte Birgytte opened her lyppes to speke, & closed them to sylence wyth the lase of the drede of god. neyther spekeynge ne kepeynge sylence. but as the drede of god taughte her. And thys lace was redde. that ys the coloure of fyre. for she drede not to offende god only for fere of payne. but for burnynge loue that she. had to the sonne of god.

Benedicamus, Blysse we the maydens sonne. very god and lorde wyth the father and the holy goste. Benediction. Deo dicamus gratias, Say we thankeynges to god. ¶ Thus ye beganne youre mattyns wyth prayer. & ye ende them with thankynges. For lyke as at the be∣ginnyng of eny good dede we oughte to knowe oure selfe vnsuffycyente. & therfore pray for helpe{punctel} ryghte so at the ende yf ought be good. we oughte to offer yt vp vnto hym. with thankeynges for his parte. & meke our selfe for our parte. ¶ And take hede that ye say Say not "we do bless," but "let us bless." not. we blysse god. or we thanke god. but ye say. Blysse we & thanke we. sturryng your selfe to blysse hym. & to thanke hym. more & more. For ye can. ne may neuer blysse hym. ne thanke him so moche. as worthy ys. And therfore ye ende in desyre to blyse hym & to thanke hym euer more and more.

Ave maria, This antempne. & the collecte folow∣ynge Ave Maria used as an Antiphon at end of each service. is sayde at the ende of euery howre. that ye shulde ende with oure lady. as ye began with her. The orden∣aunce. & the comon vse of holy chirche in somme place is. to say a Pater noster, at the ende of eche howre. De consecra. 8 .v. Ca. Id. semper Vide angelum in summa. lyke as at the begynnynge. for lyke as we haue nede at the begynnynge to make vs redy to pray. that we may gette grace & deuocion{punctel} righte so haue we nede at the ende to pray & to haue ware kepynge of our selfe. Hora. § .xix. that we lese not the grace & deuocion that we haue gotten. & founde in prayer. or in goddes seruyce. And this may be one cause. why at the ende of eche houre of your seruyce that is all of our lady. ye grete her with the salutacion of gabriel. & of Elysabeth. as ye dyd at the begynnynge. and say. Aue maria, Heyle mary full of grace. god ys with the. blyssed be thow amongest all women. and blyssed be the fruyte of thy wombe withoute ende.

Omnipotens, Almyghty endeles god. that hast vouched Last Collect at Mattins and Lauds, for chastity and meekness. safe to be borne for vs of the moste chaste virgyn{punctel} we pray the make vs to serue the with chast body. & to plese the with meke harte. ¶ A fayre knyttynge to gyther. a chaste body. & a meke soulle. for a chaste body may serue god. but yt can not plese god. without a meke harte. Ne very chastite can not be kepte in body and soulle wythout mekenesse. Oramus et te, And we pray the moste mercyfull vyrgyn mary. quene of the worlde & of aungels. that thow gette refresshyng to them whome the fyre of purgatory purgyth. to synners forgyuenesse. to rightewyse people. perseueran̄ce in good. and defende vs frayle from presente pareyles. that is say from pareyles that contynewally falle vnto vs. Per eundem, By the same oure lorde Iesu cryste. Amen.

O Veneranda, In this hympne ye aske of the The day dawn hymn a prayer for the light of grace. blyssed trynyte. by prayer of our lady{punctel} to haue lyghte of grace. wherby ye may se to flee yuel. & to doo good for pryme ys as moche to say as fyrste. for as mattyns longe to the nyghte. & Laudes to the morow tyde{punctel} so Pryme longeth to the fyrste houre of the day after sonne rysynge. And therfore as the sonne gyueth bodely lyghte that ye may se wyth your bodely eyne. what ys whyte. & what ys blacke & suche other. so ye aske in this hympne to haue gostly lyghte of the endeles sonne that is god. to see what is yuel. & what is good & therafter to be gouerned all the day. O veneranda, O worshypful trynite. O. one godhed of thre persones{punctel} lyghten vs. wyth trew lyghte for the vyrgyns prayer. Quam, whome thow ordeynedest with out begynnynge. to be mother of endeles lyghte{punctel} that we mote alwaye se to do good thynges. and to flee yuell thynges. Maria mater, Gloria tibi domine.

The fyrste psalme that ye haue at this pryme is Eructauit, that speketh of the spousayle. that ys be∣twene oure lorde Iesu cryste. and holy chyrche. And Psalmo .xliiij. for oure Lady ys chyefe persone of holy chyrche vnder criste. and that persone in whome abode onely the faythe of holy chyrche in tyme of her sonnes passyon. therfore moche of the scrypture that is expounde by Our Lady made representative of the Church in these services. doctours of holy chyrche is redde of oure lady. And so is yt here of this psalme. & in many other places of youre seruyce. And on the same wyse ys yt of dyuerse scryptures that are expounde of her sonne Iesu cryste the endelesse wysdome of the father. whyche are redde in holy chyrche often tymes of oure lady. bothe for they may be expounde of her. and also for her sonnes worshyp ys hers. ¶ The seconde psalme Psal. .cxviij. ys. Beati immaculati, whiche ys all one psalme vnto Ad dominum cum tribularer, But for the lengthe ther∣of. yt is parted in youre houres in many partyes. for after eche syxtene verse ye say Gloria patri, Saynte Ambrose sayeth. that this psalme ys a paradyce. full of fruyte. and a shoppe full of spyces of the holy gooste. ¶ Thys psalme in hebrew. ys so made. that the fyrste Psal. 119 is an alphabet psalm. eyghte verses. begynne wyth the fyrste letter of hebrew. & the seconde eyghte. with the seconde letter & so fourthe to the ende. And therfore as there is xxii. letters in the Abce of hebrew, so is there xxii. tymes eyghte verses in this psalme. ¶ By the nombre of Mystical num∣bers. eyghte. ys vnderstonde the endelesse ioye. that all goddes chosen shall receyue at the laste resurreccyon at the day of dome. whiche shall be as yt were in the eyghte age of the worlde. And by the nombre of xxii. ys vnderstonde the x commaundementes and the xii counsaylles of the gospell. for ten. and twelfe make xxii. And therfore he that syngeth this psalme well. not onely in worde but more in lyuynge. kepynge the ten preceptes & the xii. counsayles{punctel} shall come to the ioye of the laste resurreccion. ¶ This psalme Qui∣cumque The Athanasian Hymn sung daily at Prime (accord∣ing to English use), vult, enformeth vs fyrste in faythe of the god∣hed. and after in faythe of the manhode of cryste. wythout whyche faythe no man may be saued. for when thys faythe was gretly ympugned of heretykes{punctel} an holy man that was called Atthanasius. Bishop of Alysaundre made thys psalme in strengthe of the ryghte faythe. agenst the heretykes. and to comforte and enformacion of them that were in trew byleue. And therfore holy chyrche hathe ordeyned that yt shulde be songe eche day openly at pryme bothe in token that faythe is the fyrste begynnyng of helthe. and also for people vse that tyme moste to come to chyrche. But ye syng yt only on the sondaye. for yt but only on Sundays at Sion (as in Roman use). accordeth moste to youre seruyce that day. whyche ys moche of the blyssed trynyte.

¶ O fayrest in shape. before all the sonnes of men and women sonne of the clene and vnspotted vyrgyn{punctel} make vs to go contynewally in the bypathe of thy lawe. wythout spotte of synne. ¶ There ys a dyffer∣ence Counsels of per∣fection a by-path, not a highway. bytwypte an hyghe waye. and a bypathe. for the hyghe waye ys large and commune to all. and therby is vnderstonded the commaundementes of oure lorde that all must kepe that wyll be saued. By the bypathe is vnderstonde the counsayles that longe to relygyous. & to folke of perfeccyon.

Holy mary mother of oure lorde Iesu cryst. benygne god and perpetuall vyrgyn. quene of heuen, vouchesafe Collect asking the intercession of our Lady. wyth all sayntes and chosen of god to pray for vs. to oure lorde god father allmyghty{punctel} that we mote deserue to be holpen and saued. and heled and socoured. and defended of hym. that lyueth and rayneth god in parfyt trynyte. wythoute ende Amen. Benedicamus domino, Blysse we oure lorde. Deo gratias, Thanke we god.

Averte oculos, Turne awaye oure eyne mooste honeste mother. that they se not vanyte. and informe vs in the dyscyplyne. & lernynge of thy sonne. for hys handes mades vs.

Ab initio, The chapiter is sayde in the persone of Ecclesi .xxiiij. oure Ladye thus. Ab initio, Endelesly before all tymes I was made. and I shall neuer fayle. & in holy dwellynge I haue mynystred before hym. Thys ys thus to mene. Endelesly before all tymes. I was for∣knowen and ordeyned of god to be made. This for∣knowyng of god. is tolde more openly in the legende of this same daye before wryten. And I shall neuer fayle. neyther in soule by eny synne. ne in body by eny corrupcion. For our ladies holy body is not turned to corrupcion in erthe. but take vp & knytte to the soule in the glorye of heuen. And in holy dwell∣ynge I haue mynystred or serued before hym. Was yt not an holy dwellynge. whan our lorde Iesu crist dwelled in his mothers wombe where she mynystred vnto hym the mater of his holy body{punctel} was yt not also a holy dwellynge. when our lorde iesu crist. & our lady his moder & Ioseph dwelled togyther in one howse. where oure lady serued her blyssed sonne iesu cryst of mete. & drynke. & clothe{punctel} Ful plesaunte was that seruice before him & before all the blyssed trynyte. Father & sonne & holy goste. yt is also a holy dwell∣ynge where goddes seruauntes dwelle togyther in on congregacion. & in on charite. for there is our lorde ihesu crist in the myddes amongest them as he hym∣selfe sayth in hys gospell. & there our lady mynystreth Math .xviij. her helpe & grace ful besyly that they myghte serue her sonne to his plesure. And therfore she sayth. And in holy dwellynge I haue mynystred byfore hym. Responce. Inclina, Bowe thyn ere to vs. O. quene of heuens. Verse. Ad quam, To whome the lorde of lordes bowed hymselfe for vs. Versycle. Esto nobis, Be to vs a helper and forsake vs not. Answere. Nec despicias, Ne dyspyse vs not most hye lady.

De profundis, Ye haue in the monastery a beer & a A bier and open grave at Sion. graue to be contynually in your syghte. The beer{punctel} in mynde of dethe. & the graue. in mynde of the laste dome. when all bodyes shall aryse out of theyre graues. And in token therof the Abbesse castyth oute a lytel erthe with tow fyngers. for then the soulle and body. that are vnderstonded by the tow fyngers and are sondered here by dethe. shall then be knytte a geyne togyther euerlastyngely. And somme shall aryse to ioye. and somme to payne. ¶ Thys arysynge was be∣gonne in the resurreccyon of lorde Iesu cryst. and shall be ended in all other at the ende of the worlde. And therof ys made mencyon bothe in thys psalme. De profundis, and in the oryson. Domine sancte pater, that foloweth. ¶ And therfore eche day after tyerce. ye go to thys graue. to brynge your dethe. and youre The sisters [and brothers] said the De profundis at the grave daily. dome to mynde. or ye begynne to speke. or to be occupyed aboute eny other thynge. that ye shulde nothynge say ne do all the day after. but as ye dare dye anon therwyth. and appere before oure lordes dome. And so ye pray the father of heuen that as he kepte the holy body of hys sonne Iesu cryste. clene in the graue. and arered yt vp. the thyrde day{punctel} so he vouchesafe to kepe youre bodyes clene in hys seruyce. and so to gouerne you eche day whyle ye lyue in this worlde. that at the laste dome your bodyes may aryse not amongest the reproued. but amongest hys chosen, and your soulles wyth the bodyes ioye with hym euer∣lastyngly. ¶ And in the ende of thys prayer ye saye. In nomine patris, et filii, et spiritus sancti, that ys. In the name of the father. and of the sonne. and of the holy goste. And thys ys sayd not onely for ende of the prayer{punctel} but more for begynnyng of your dedes. that all your wordes. and workes in the day folowynge. shulde haue theyr begynnynge. and be sayde and done. in the name & worshyp of the blyssed trynyte. ¶ For Silence might end after the De pro∣fundis. thoughe your contyneuall scylence be in maner ended when oure ladyes masse ys done{punctel} yet the place that ye ar in. that ys the quyer. causyth yt to be contynued til this tyme{punctel} that ye shulde begyn in goddes name. and so warely kepe you all the day after vnder hys drede. as ye be alwaye redy to go to youre graue. ¶ And for ye haue prayed to hym in feruente desyre bothe at mattyns. and at masse. and in all youre seruyce. and asked of hym suche grace. and mercy. as ye thynke you nede for youre selfe. and for other. therfore ye aske now that tho prayers be herde and spedde. & not letted by your synnes or eny others when ye say. De pro∣fundis, Psal. .cxxix. Lorde I haue cryed vnto the from depnesse. lorde here my voyce. ¶ All thys worlde ys as a depe pryson from heuen. but synne is an yuel depnesse namely to them that loue to abyde therin. for they cry not after helpe. But they that in beholdynge of theyr owne synnes. throwe downe themselfe into the depnesse of mekenesse. and in repentaunce and sorowful desyre aske mercy. they crye well to our lorde fro depnesses. ¶ Thys psalme ys the syxte of the seuen psalmes. and the eleuenthe of the fyftene psalmes. Six is a nombre Mystical num∣bers. of perfeccyon. for god made all thynges on syx dayes. Eleuen ys a nombre of trespace. for yt goeth from ten. that ys the nombre of goddes lawe. and of hys com∣maundementes. therfore syx and eleuen come togyther vpon thys psalme. for there ys none so parfyt in erthe. Translation of De profundis and comment. but that he hathe in hym trespace & synne and nedeth to cry to god for mercy and helpe. Fiant aures tue, Thyne eres mote take hede vnto the voyce of my prayer. when ye say Lorde here my voyce & thyne eres mote here the voyce of my prayer. yt is al one sen∣tence. but yt ys sayde twyes to shew the gretenesse of nede and the feruoure of your desyre. And for no∣thyng lettyth grace. and the spede of prayer. but synne{punctel} therfore ye allegge hym thre cawses to sturre hym to here you. not wythstandynge eny synne. The fyrste cause ys the comon fraylte. & feblenesse of man. that may not bere the rygoure of doume. that synne deserueth. and therfore ye say. Si iniquitates If thow wayte streyghtly oure synnes and wyckednesses to punysshe them in rigoure of dome{punctel} Lorde who shall bere yt or suffre yt{punctel} As who shulde say. there ys none a lyue. that may so escape payne. or gette blysse And therfore thy rigoure may not answere to that we deserue. but yt must be tempered by thy mercy. Quia apud te, for agenste the ys mercy and sacrifyce to apese the. And thys is the seconde thynge that ye allegge for to be herde. and spedde in youre prayers. not by youre merytes but by his mercy. & by meane of the passyon of oure lorde Iesu cryste. where he sacryfysed hys moste holy. and precyous bloude. that ys contynewally in the syghte of the father of heuen to apease hym agenste mankynde. Therfore ye say. for agenste the ys mercy and sacryfyce to apese the. ¶ Then ye allegge the thyrde cause and saye, Et propter legem tuam, And for thy lawe lorde I haue Translation of De profundis and comment. suffred and abyden the. As yf ye sayde. I haue kepte thy lawe & therfore I abyde thy rewarde. For yf we kepe and do that he byddeth. we may be sewer to haue that he promyseth. what byddeth he{punctel} Forgyue And what promyseth he{punctel} And youre synne shall be for∣gyuen you. Then yf we forgyue other{punctel} we may sewerly aske forgyuenesse and mercy of oure synnes. And yf we gyue helpe & do well to other for hym{punctel} we may sewerly aske helpe. and grace. and endeles blysse of hym. for he sayeth. Gyue and it shall be gyuen vnto you. And if we forbere and suffer other{punctel} he wyl spare vs. Not for oure deseruynge{punctel} but for hys beheste. And therfore ye saye Sustinuit, My soulle hathe suffered in hys worde. and my sowlle hathe hoped in the Lorde. That lyke as my sowlle suffereth pacyently wronges and contraryous thinges in obedy∣ence of his worde. So I hope to be rewarded after the trouthe of hys worde. But howe longe shulde ye thus suffer. and abyde in hope. A custodia matutina, from the kepynge of the morowe tyde vnto nyghte{punctel} Israel mote hope in the lorde. ¶ The morowe tyde kepeynge ys oure yonge age. when we are come to yeres of dyscrecion. that we can knowe good and yuel. and kepe vs from the yuel and do good. For tylle that tyme. a chyldes lyfe ys. as yt were in nyghte of vnknowynge but then begynneth the morowe tyde kepeynge. The nyghte folowynge ys oure dethe. And in all this tyme from the morowe tyde of yonge age vnto the nyghte of dethe. Israel that ys to say eche good crysten man. oughte wylfully to suffer penaunce. and laboure and trybulacion: in hope to be then rewarded. As a labourer trauayleth all the day in hope to haue hys hyre at euen. For the day of hys lyfe. is ordeyned to labour. and to suffer. for them that seke to haue the rewarde of endelesse reste. and ioye in the lyfe folowe∣ynge. ¶ Also by thys morowe tyde kepynge{punctel} ys Translation of De profundis and comment. vnderstode the resurreccyon of oure lorde Iesu cryste. for he arose in the morowe tyde. when the knyghtes kepte hys sepulcre. By the nyghte ys vnderstonded the day of doume. when all shall aryse. and hys chosen shall be taken to endelesse blysse. in body and sowle. lyke as he ys now gloryfyed in heuen and in sowlle & body. Hys resurreccyon is paste oures is to come. But as veryly as he ys arysen. so veryly shall we aryse. And therfore glad shulde euery crysten soulle be to suffer. and to laboure hys body here in penaunce. and trybulacyon. in hope to brynge yt to the glory of that resurreccyon. for we haue synned. and be not suffycient to make full amendes. ne to deserue to haue that ioye yet yf we haue a good wylle. and suffer and do that we may. we oughte sewrely to hope, Quia apud dominum. for ageynste the Lorde ys mercy and plentyous redemp∣cyon. So that for all that lacketh in vs. that raunsome ys suffycyente to paye for vs. onely that we dresse vs. to be parteners therof. Et ipse, For he shall agenby Israel from all hys wyckednesses and from hys synnes. And therfore ye thanke the blyssed trynyte wyth Gloria patri.

Domine sancte pater, Lorde holy father that keptest the body whyche thow toke to thy sonne of the vyrgyn mary vnhurte in the graue. and arreredyst yt vp vncor∣rupte{punctel} we beseche the. kepe our bodyes clene. and vnde∣fowled in thy holy seruice. and dresse so our way in thys tyme. that when the greate and ferefulle day of doume cometh. they may be arered amongest thy sayntes. and our soulles mote ioye endelesly with the. and deserue to be felowed to thy chosen. In the name of the father and of the sonne and of the holy goste. Amen.

Egredietur, A rodde shall sprynge out of the rowte Esaie .xj. Iesse. and out of the rowte therof shall sprynge vp a flowre. and thervpon shall reste the spyryte of the lorde. The spyryte of wysdome and of vnderstondynge. the spyryte of counsayle and of strengthe. the spyryte of knowynge and of pytye. and the spyryte of drede of the lorde shall fulfyl hym. ¶ Iesse was the father of Our Lady called the rod of Jesse because springing from his root. kynge Dauyd. of whose lynage came oure lady. and therfore she is called the rodde that came oute of that rowte Iesse. And oute of her spronge a flower that is oure lorde Iesu cryste. upon whome rested in most excellence the seuen gyftes of the holy goste that ar named and nombred here.

Et sic in syon, And so I am sewrely sette and Ecclesi .xxiiij. stabled in Syon. and I haue rested also in the halowed Cytye and in Ierusalem ys my power. ¶ These wordes ar redde bothe of oure lorde Iesu cryste, and also of oure lady. for by her; we haue hym. Here ys named three places Syon. Cytye. and Ierusalem. By Syon. "Sion" is sym∣bolical of the con∣templative life. that ys as moche to say as beholdynge. ys vnderstonde sowles. that are gyuen to contemplacyon. where in oure lorde Iesu chryste ys sewrely stabled. for they are not trowbled aboute many thynges as other are. ¶ By the halowed Cytye. ys vnderstonded sowlles gyuen to actyfe lyfe wherin oure lorde Iesu restyth by charyte that "City," of the active life: they haue to theyre euen crysten. For cyte ys as moche to say as one hed of Cytezyns, and yt is sayde halowed by the purenesse of entente that they offer to god in all theyr workes, ¶ By Ierusalem is vnderstonde "Jerusalem," of Ecclesiastical rulers, whose life is of both kinds. prelates. & gouernoures that haue power & cure vpon bothe contemplatyf and actyfe lyfe. & therfore theyr lyfe is called meddelyd lyfe. as a meane betwene actyfe & contemplatyf hauynge parte withe bothe. For they oughte to se that bothe. be kepte in peace. accordynge to theyr callynge. and therfore they ar vnderstonde by Ierusalem that is as moche to say as the syghte of peace. Ecclesiastical rulers should be able to promote peace among all. for they oughte to haue sighte of wysdome. & of dys∣crecion to canne kepe peace. on all partyes. And to that ende he hathe parted with them of his owne power. And therfore he saythe. And in Ierusalem ys my power. Responce In eternum, The worde of the hyest father abydeth without ende. Verse. Quod whiche hathe dwelled in the halle of the maydens wombe. ¶ Here vnderstondeth by the worde. the endelesse worde of the father that is oure lorde Iesu cryste. Versycle. Da nobis, Lady gyue vs chastyte of body and of sowlle. Ne vnquam, That we neuer offende the sonne of thy chastyte.

Reconcilia, Reconcyle vs vyrgyn mother. to thy most rightewys sonne. that we erre not as shepe. that hathe peryshed for hys mercyes ar many.

Rorate, Dew heuens from aboue and cloudes mote Esaie .xlv. rayne the ryghtwys. erth mote be opened. and bery on the sauyour. and rightwysnes myghte aryse to gether with hym. I lorde made hym. ¶ By heuens. ar vnderstonde aungels that dewed from aboue when gabryel cam downe wyth salutacyon to oure lady. By clowdes ar vnderstonde prophetes. that rayned with besy prophesy of the comynge of our lorde Iesu cryste. By the erthe ys vnderstonde our lady that was opened by consente to gabryels gretynge. and so bare our sauyoure Iesu cryst. with whome spronge ryghtwysnes. that is to say grace that maketh a man ryghteful. By the lorde is vnderstonde the father of heuen. that made oure lorde Iesu after hys manhode. Rede nowe ageyne Read with the above explanation and you will find it easy. the chapiter and ye shall fynde yt playne & easy to understonde.

Et radicaui, And I haue fastned my routes in a people worshyped / & the herytage of that people is in Ecclesi .xxiiij. the contrees of my god. and my abydyng is in the fulnes of sayntes. ¶ Crysten people ys worshyped The honour given to Chris∣tians by God. aboue all people in knowlege of ryghte byleue. & in the sacramentes of holy chyrche. And therfore in them our lady is roted by spiritual helpe & fauoure namely in suche as seke theyr chefe herytage in heuen. and not in erthe. Also our lady abydeth in fulnesse of saintes. for there was neuer saynte in erthe. ne aungel in heuen. that was or ys. so full of vertues & graces. but that our lady had. & hathe them all in more fulnesse. and per∣feccyon then they. And therfore sayth saynt Ber∣narde. Verely he sayth her abydynge is in fulnesse of All the virtues of sainthood gathered in our Lady. sayntes. for she fayled not the faythe of patriarkes. ne the spyryte of prophetes. ne the zele of the apostels. ne the stablenesse of martyrs. ne the sobernesse of con∣fessoures. ne the chastyte of vyrgyns. ne the plenteous∣nesse of wedded. ne the clenesse of aungels. Responce. Pax multa. There is as moche pease to them. that loueth the law of the maydens sonne. Verse. Et non, And there is no hurte of occasyon to them. but euer∣lastynge worshyp. Versycle. Errauimus, We have erred as shepe that peryshed. Reduxit, The good shepeherde that the vyrgyn bare. hathe broughte vs ageyne.

Blessed ar they that drede the lorde. and kepe the commaundementes of the vyrgyns sonne. that sytteth on the fathers ryghte syde. for to them he shall say. Come ye blyssed of my father. receyue the kyngdome that ys prepared to you from the begynnynge of the worlde.

Beata es maria, Blyssed art thow marye. that haste borne the lorde, maker of the worlde. thou haste broughte fourthe hym that made the. and endelesly thow abyd∣dest vyrgyn.

Lux deus indeficiens, In thys hympne ar fyue As many psalms so many verses to the hymn. verses answering to the nombre of the fyue psalmes. and so are there in youre hympnes at euensong of four storyes. But in the tother thre storyes. where ar mo or fewer verses in the hympnes at euensonge{punctel} thoo hympnes ar taken of other seruice of the chyrche. and not specyally made for your euensonges. as the tother foure ar. ¶ What hympnes. & psalmes & antempnes betoken. I haue wryten before at mattyns. ¶ In the tow firste verses of thys hympne. ye pray to oure lorde Iesu cryste for gostly lyghte. that in the wythdrawyng of bodely lyghte by goynge downe of the maternall [naturall. MS.] sone{punctel} he lyghten our sowlles with the lyghte of grace. And for when the sonne ys gone the sterres appere to mynysshe the darkenes of the nyghte{punctel} therfore in the thyrde verse ye calle oure lady a sterre that broughte fourthe the sonne that is our lorde Iesu cryste. prayng her to dryue from you the darkenesse of synne. In the fourthe verse ye pray her to kepe youre hartes. & wylles to god{punctel} whyle your bodyes ar a slepe. And in the fyfte verse ye praye her to correcte youre thoughtes. wordes. and dedes. And therfore yt were well done. that eche nyghte ye proclaymed youre selfe preuyly before her of all defaultes that ye had done or thoughte. or sayde all the daye before. that she myghte helpe you to be corrected. and clensed therof. And by the mater of all thys hympne. ye may se that the euensonge longeth to the begynnynge of the nyghte as I sayde before. Lux deus, God that art lyghte neuer feylyng. lyghten thow mercyfully the howse of oure hartes. whyle the beame of the sonne goeth a waye. Qui virginem, Thow that shonest aboue heuens dwellynge in the vyrgyn{punctel} nowe dwellynge in heuen. lyghten vs that are lowe bynethe. O stella, O starre that broughtest fourthe the sonne. chase awaye the darkenesses of dethe. whiche the envyous ennemye is wonte to brynge in to wandrynge sowlles. Vt sopitis, That whyle the bodyes are a sleape the hartes mote cleue vnto god. and the wylle mote alway abyde redy to the wylle of oure lorde. Correctrix, Be thow correcter of thoughtes. of wordes. and dedes. that by thy helpe. all mote be pleasynte to thy sonne. Maria mater, Gloria tibi, verse. Pax multa.

Magnificat, Thys ys oure ladyes songe, and yt ys Luce primo. sayde euery daye at euensonge rather then at other houres. for dyuerse causes. ¶ One for in the euensonge Reasons why Magnificat sung at Evensong. tyme of the worlde. our lady by her synguler assente. broughte in helthe to mankynde. ¶ A nother cause ys that we shulde dayely haue in mynde the incarnacion of our lorde Iesu cryste. which was wroughte in the euentyde of the worlde. for ioye of whiche thys songe was made. ¶ The thyrde cause ys for oure lady is lykened to the euen starre. that begynneth to appere in the euentyde. ¶ The forthe cause ys. that the myndes that haue bene laboured & weryed in the day wyth many thoughtes and besynesses. shuld then be comforted wyth the songe of ioye of oure lady. and be holpen by her prayers. ageynste temptacyons of the nyghte. ¶ The gospell sheweth that after oure Lady Luce primo. had conceyued oure lorde Iesu cryste in the Cytye of nazareth{punctel} a none she wente to Ierusalem to her cosyn Elyzabeth. the mother of saynte Iohn̄ Baptyste. And at her comynge thyder saynte Iohn̄ ioyed in hys mothers wombe. & hys mother was fylled with the spyryte of prophesy. and blyssed oure lady and sayde. Blyssed be thow amongest all women. and blyssed be the fruyte of thy wombe. Then oure lady as she tellyth to saynte Birgytte. was sturred in her harte wyth vn∣specable Libro .sexto Capitulo .lix. & vnknowen gladnesse. so moche that her sowle mighte skante holde yt selfe for ioye. but her holy tongue brake oute with wordes in praysynge of god wythoute studye. or thynkeynge before and sayde. Magnificat anima mea dominum, My sowle prayseth the lorde. Et exultauit, And my spyryte hathe ioyed in god my sauyoure. ¶ Here we may lerne of oure lady to forsake all veyne ioye. For after the aungell had The Blessed Virgin's humility in all her exalta∣tion. bene with her from heuen. after she had conceyued the sonne of god and after Elyzabeth had blyssed her and praysed her as most worthy mother of god. in al thys she was meued to no vanyte. ne to no presumpcion in her selfe. but to more mekenesse. and to praysynge and ioyeng in god. And that not faynedly only with tongue. but of all the inwardenesse of sowle. And therfore she sayeth. not my mouthe, but my sowle prayseth. and my sowle ioyeth. And that not in her selfe but in god. that ys maker of all thynges. & now ys become man. and so sauyoure of mankynde. And that in oure lady. and therfore he ys specyally and syngulerly hers. and none others in that wyse. For by her. helthe and saluacion ys come to man. Therfore she sayeth. My spyryte that ys my sowlle. hathe ioyed in god my sauyoure. Here sayeth saynt Bede. that his Spiritual applica∣tion of Magnificat by "Saint" Bede. spyryte ioyeth in god hys sauyoure{punctel} that delyteth in nothynge that ys in erthe. ne ys plesyd with no plente of goodes. or of worshyppes. ne ys broken wyth grudge∣ynge or vnpacyence in eny trybulacyon or dysease{punctel} but onely he delyteth. and ioyeth in mynde of hys maker. of whome he hopeth to haue endelesse helthe. Quia respexit, For he hathe beholde the mekenesse of hys hande mayden. Here oure lady tellyth why she praysed why she ioyed in god. why god was become so singulerly hers. for he beheld her mekenesse. wherby ye may se that mekenesse was the cause. why god chase her to be hys mother. And therfore sayeth saynte Translation of Magnificat and comment con∣tinued. Ierome. what ys more noble and worthy. then to be the mother of god{punctel} what ys more bryghte & worshyp∣fulle. then she. whome the bryghtenesse of the fathers glory chase to hymselfe{punctel} what ys more chaste{punctel} then she that bare in her body. the body of cryste{punctel} And yet she sayeth that god behelde onely her mekenesse. that ys the keper of all vertewes. And what fel therof{punctel} Ecce enim ex hoc beatam me dicent omnes generationes, Lo for that, from hense furthe. all generacyons shall call me blyssed. ¶ All generacions of heuen. and of erthe. of crysten. and of hethen. of iewes and of sarazyns. of men. and of women. of poure. and of ryche. of men. and of aungels. of ryght wyse and of synners. of wedded. and of syngle. of soueraynes. and of subiectes. all shal say me blyssed. all shal prayse the blyssednesse that god my sauyoure hathe wroughte wyth me. and hathe gyuen to them by me. For of euery nacyon and people. some are turned to the faythe of cryste{punctel} that prayse. and worshyppe hys holy mother. Quia fecit, For he that ys myghty hathe done greate thynges to me. and hys name ys holy. What be these greate thynges. that he made her. that he kepte her clene from all synne. That he halowed her. and en∣dowed her wyth gyftes of the holy goste. that he toke his body of her. That she a creature broughte furthe her maker. she hys seruaunte bare her lorde. that she a vyrgyn. ys mother of god. That by her he boughte mankynde. and broughte hys chosen to endelesse lyfe. These greate thynges dyd he that hys myghty. to rewarde. aboue all that eny man maye deserue. And for he ys myghty. he hathe done myghty and greate thynges. And hys name ys holy. For he ys more good and holy. then may be thoughte or spoken. And for hys holy name. not for mannes meryte. He hathe done greate thynges. to the helthe of man. Et miseri∣cordia eius, And hys mercy ys from kynred. in to kyn∣redes. Translation of Magnificat and comment con∣tinued. to them that drede hym. Thys ys that mercy that he hathe wroughte by oure lady. and by hys in∣carnacyon. and passyon to mankynde. The mercy of saluacion that Dauid asked after when he sayde. Ostende nobis domine misericordiam tuam. Lorde Psalmo .84. shew vs thy mercy. As yf he sayde. thow haste shewed vs thy power in makynge of all thynges of noughte. Thow haste shewed vs thy wysdome in meruaylous gouernynge of all thynges. Thow hast shewed vs thy ryghtwysnes in punysshynge of synne. bothe in aungel and in men. And therfore shew vs now thy mercy by incarnacyon of thy sonne. to the saluacyon of manne. Thys mercy bryngeth oure lady furthe and sayeth. hys mercy ys from kynred in to kynredes. From one kynred. in to all kynreddes. from the kynred of iewes. in to all kynreddes of the worlde. For amongeste the iewes thys mercy was wroughte. and afterwarde spred abrode vnto all people. But all take not profyte and saluacyon by thys mercy. for thoughe yt be more suffycyent then all men nedeth. yet yt auayleth not but to them. that dyspose them therto. And what ys that dysposycion{punctel} The drede of god. For wythoute that drede. none maye be saued. Not the drede of payne. But the drede of god. as oure lady sayeth. timentibus eum, hys mercy ys to them that drede hym. Fecit potenciam in brachio suo, He hathe done powre in his arme. That ys to saye. in hys sonne. For as the arme cometh of the body. and the hande of bothe arme and body{punctel} so the sonne hathe hys beyng of the father. and the holy gooste bothe of the father. and of the sonne. In thys arme that ys hys sonne. he hathe done power. for by hym he made all thynges. and by hym he saued mankynde. and by hym he hathe throwen downe the power of fendes. And therfore sayeth oure lady. Dispersit superbos mente cordis sui, He hathe dysparsed the prowde in the wylle of thy Translation of Magnificat and comment con∣tinued. harte. ¶ These prowde are fendes. and iewes. and all prowde people. For as an hooste that ys dysparsed ys not myghty to fyghte. ryghte so the prowde fendes are dysparsed by the passyon of oure lorde Iesu cryste. and not myghty to warre agenste man. as they were before. ¶ The prowde iewes also. that wolde not meke them to the faythe of Iesu cryste. ar dysparsed abrode in the worlde. so moche. that they haue nether londe. ne contre. ne Cyte. ne towne of theyre owne to dwelle in. in all the erthe. But somme. dwelle in one londe. somme in a nother. And somme in one Cytye. and somme in a nother vnder trybute. and thraldome of chrysten people. Thus are these fendes. and iewes dysparsed by oure lorde in the wylle of hys harte. that ys to say in the ryghtefulle iudgemente. of hys preuy domes. ¶ All prowde people also are dysparsed in the mynde of theyre owne hartes. for as meke people lyue in vnyte and reste. ryghte so prowde people. are bothe scattered in theyre owne hartes by many vanytyes. and vnlefull desyres. and also they are deuyded agenste other by trouble and enuye. and debate. Deposuit potentes de sede, He hathe putte downe the myghty frome the seate. and he hathe lyfte vp the meke. ¶ These myghty are they that haue great power temporall. or spyrytuall: and mysse vse yt agenste the wylle of god. and ageynste theyre euen chrysten. and ageynste theyre owne sowlles helthe. And these myghty god throwyth downe from the seate of grace. For by grace. god shulde haue hys seate in theyre hartes. And frome the seate of dygnyte. and of power. whyche they mysse vse. And from the sete of con∣nynge. & of wysdome. for they ar blynded in theyre owne malyce & at laste from the sete of dome. where Math. xix. the wylfull powre shall sytte and deme wyth cryste. them that shall be demed in the ende of the worlde. From that seate shall suche myghty be throwen downe. Translation of Magnificat and comment con∣tinued. and to that sete shall the meke be lyfted vp. For he hathe lyfte vp the meke here in grace. and after to blysse euerlastynge. These wordes oure lady spake as prophesy of thynge that was to come. and yet she sayeth as yf yt were paste for syckernesse of the ful∣fyllynge. For yt was as sycker to be fulfylled in tyme then to come as yf yt had bene then past. And for that cause prophetes vsed ofte suche maner of spekynge. Esurientes impleuit bonis, He hathe fylled the hongry wyth goodes{punctel} and the ryche he hathe lefte voyde. ¶ Bodely hongre is an appetyte of meate. so gostely honger is a desyre of grace and of vertues. He that is hongry. hathe nede of meate. so he that is hongry gostly. thynketh that he hathe noughte. that good ys. namely not of hymselfe. ne by hys owne merytes. And for he feleth hymselfe nedy of all goodes{punctel} therfore he seketh and desyreth. and laboureth faste to gette them. and suche hongry{punctel} god fylleth wyth goodes spirituall in grace. and endelesse in blysse. ¶ But the ryche ar they that presume of themselfe. & wene to be better then they are and to haue more then they haue. or to konne more then they canne. And that they haue. or canne. or may. they counte yt to theyre owne merytes and worthynesse. as though yt came all of themselfe. These ryche god leuyth voyde from grace and from glory. For they that ar here wylfully poure from worldely welthes and comfortes. and honger and desyre goddes grace. and heuenly comfortes{punctel} theyre desyre shall be fulfylled. But they that haue here rychesse of worldely prosperyte and take theyre ioye and com∣forte therin. and seke after none other{punctel} they shall be lefte voyde. from all goodes temporall. and euerlastynge Suscepit israel, He hathe taken israel his chylde. he hathe mynde of hys mercy. ¶ Israel was one of the patriarkes. that was called also Iacob. of whose lynage oure lady came. And therfore oure lady sayeth. that god hathe taken israel that ys to say a body of man∣kynde. of the lynage of Israel. whyche israel ys called goddes chylde. for he was meke and obedyente to god. as a chylde to the father. And in thys dede god hathe mynde on hys mercy. by whiche he promysed to the Genesis .xxij. patriarkes and prophetes that he wolde become man. And therfore sayeth oure lady further. Sicut locutus est, As he hathe sayde to oure fathers, that ys. to patriarkes. and prophetes. from the begynnynge of the worlde. and specyally. to Abraham. and to hys sede. that ys. to the people. that come of Abraham by bodely generacyon. of whome oure lady came. and of her oure lorde Iesu cryste. not onely to the helpe of that people. but of all that trewly folowe the faythe. and leuynge of Abraham. vnto the ende of the worlde. For they are properly called the sede and the chyldren of Abraham. with whome they shulde. be parteners of the fruyte of oure lordes comynge endelesly in ioye and blysse Amen.

Patrem cum filio, Oure sowlles ioyenge mote con∣tynewally prayse the father wyth the sonne. and the holy goste wyth eyther of them. one very god whiche endelesly before knowynge oure fraylte. endelesly he ordeyned before. the vyrgyn mary to be oure helper. whose sowlle ioynge in god praysed hym soueraynely.

Antempne. Rosa rorans, Byrgytte that arte a Invocation of St Bridget. vessell of grace. and a rose dewynge goodnesse. and a sterre droppynge clerenesse. dew thou the pytye of heuen. and droppe the clennesse of lyfe. in to the vale of wretchednesse. Antempne. O Birgitta. O Byr∣gytte droppe of myrre. exampler of abstynence. thow haste made a playster of penaunce. to sorowfull peple whyle thow wrote the wordes of cryste. Thow that arte a new lyghte of the chyrche be a defender & a norysher to the meke meyne of thy howsolde. ¶ Myrre ys a bytter gomme in taste. but in smell yt is swete. and yt kepyth deade bodyes from rottynge and ther∣fore Mystical meaning of myrrh. yt betokeneth penaunce. that is bytter in felynge of sorowe. and of sharpenes. but yt smellyth swete in goddes syghte. and yt helpyth a sowlle. that is dede by synne. and kepyth yt from endeles corrupcyon. Suche a droppe of myrre was saynte Byrgytte. for bothe by example of her owne lyueynge. and by warnynge that she gaue to the people of mystyef that shulde falle for synne. but they amended. & what mercy & grace they St Bridget's myrrh was a plaster of penance to sinners. myghte haue. yf they wolde turne them and amende{punctel} she made a wholsome playster of penaunce. to all people that ys sorowfully combred in synnes. The worde of cryste that she wrote. are the reuelacyons that she had from heuen to the enformacyon of all mankynde. And therfore she is called a new lyghte gyuen to holy chyrche in thys last worlde. Her mayne is all tho that serue her. and haue deuocyon to her and more specyally we that are professed in her relygyon.

Deus qui ecclesiam, Mercyfull god that haste Collect for the following of St Bridget's ex∣ample. vouched safe to lyghten thy chyrche by blyssed Byrgytte. wyth holy counsayle & examples{punctel} graunte by her prayer that we mote fullfylle in dede wyth deuoute sowlles, tho' thynges that thow haste mercy∣fully shewed by reuelacyon, for clensynge of oure synnes. Per dominum nostrum,

Complyn ys the Seuenthe and the laste houre of Compline the complement of Divine Service. dyuyne seruyce. and yt ys as moche to say as a ful∣fyllynge for in the ende therof. the seuen howres of dyuyne seruyce ar fulfylled. And there wyth also is ended. and fulfylled. spekynge. etynge. & drynkynge. and laborynge. and all bodely besynesses. So that after that oughte to be kepte grete stylnes and strayth scylence. not onely from wordes. but also from all noyses and dedes saue only preuy and softe prayer. and holy thynkeynge. and bodely sleape. For com∣plyn betokeneth the ende of mannes lyfe. or the ende It signifies the end of life, and rest in Christ. of the worlde. when the chosen of oure lorde shall be delyuered from all trauayle and wo. and be broughte to endelesse quiete. and reste. And therfore eche persone oughte to dyspose hym to bedde warde. as yf Its analogy to death. hys bedde were hys graue. For as a man dyeth or he be borne to hys graue & buryed. righte so at complyn tyme ye shulde be dysposed as yf ye were in dyynge. And kepe you so sober. and stylle afterwarde as yf ye were deade fro all bodely dedes. and wordes. And in token therof in the responce at Complyn. ye pray our lady to commend you in the handes. and kepynge of her sonne. as a man dyenge sayeth. In manus tuas, and commendeth hys sowlle to god. And dyuerse other thynges that ye saye at Complyn. accordeth to the same. ¶ And for the same ende also. before Com∣plyn Collation, or reading of some spiritual book, precedes it: ye haue a collacion. where ys redde some spyryt∣uall matter of gostly edyfycacion. to helpe to gather to gyther the scaterynges of the mynde. from all oute warde thynges. And therfore all maner of bokes oughte not to be redde at that tyme. but onely the bokes that ar inwardely spyrytuall. and easy to vnderstande that all sowlles may be fedde therwyth and holpen thereby. to kepe themselfe in inwarde peace and stablenesse of mynde all the nyghte folow∣ynge. For not onely the tongue oughte to be kepte in the nyghtes tyme as deade from speche. and the bodyes from dedes; but also the harte oughte fulle besyly to be kepte from all vagaunte thoughtes. bothe to help keep the heart with diligence. tylle ye falle a slepe. and when ye wake eny tyme in the nyghte. and anon as ye wake to aryse. For as the holy father Cassianus. sayeth. Before all thinges yt is necessary to vs to haue a waker and a besy kepynge of oure selfe in nyghtes tyme. For as the clene. and besy kepynge of the harte. and of all the outwarde wyttes on the day maketh redy the body. and the sowlle to kepe clennes and chastyte in the nyghte. ryghte so the waker and stable kepynge of the harte in deuoute and holy thoughtes or prayers in the nyghte watche. arrayeth and gyueth a grete inwarde strengthe. and sadnesse to the sowlle. in all obseruaunces and dedes. that are to be done all the day after. ¶ Thus ye may se that many holy obseruaunces. are Summary of usages at the Hours for the same object. ioyned to youre dyuyne seruyce to cause you alwayes to take hede. and to haue mynde vpon youre helthe. As at the begynnynge of eche houre ye saye a Pater noster, and an Aue to sturre vp youre deuocion in hys seruice. And at the ende of eche howre ye synge Aue maria, wyth a collecte folowynge to kepe the deuocyon that ye haue gathered therin. After tyerce or ye be∣gynne to speke. ye go to the graue to arme you in the name of the blessed trinyte with mynde of your dethe. and of youre dome ageynst all temptacyons in youre dayly dedes. Before euen songe. ye aske & graunte forgyuenesse eche to other wyth Indulgete, And before complyn ye arraye you wyth deuoute herynge of holy Compline begins with a prayer for conversion from sin. doctryne at youre collacion. ¶ And in that deuocion ye go to youre complyn. whiche hathe a verse in the begynnynne other then ys sayde in other howres. that ys Conuerte nos, God oure sauyoure conuerte vs. and turne vs to the. Et auerte, and turne away thy wrathe from vs. we rede that many tymes folke haue fallen in mystyef on nyghtes tyme for theyr sinnes. And thefore at euen in the begynnynge of complyn holy chyrche prayeth for all her chyldren that they may be so conuerted from synne. that oure lorde turne from them hys wrathe. Also for in other howres of dyuyne seruyce we ought to drede that we haue offended god by somme neglygence. for there ys none that dothe so welle. but that and he thynke hymselfe he dothe welle and dredyth not defaulte in his dede{punctel} he maye by that same thoughte of sykernesse. make hymselfe gylty. For he that seyth no defaute in hym∣selfe, he oughte to drede leste he be blynde. which blyndenesse may be worse to hym. then many greate synnes. that are sene. and sorowed for. And therfore yeldynge vs gylty to god in all that we do on the daye; we aske at euen to be conuerted to amendemente. and pray our lorde to kepe hys ire from vs. when we say in the begynnynge of complyn. Conuerte nos, ¶ The The Augustinian rule, like the Benedictine, has only 3 Compline psalms. comoun vse of the chyrche is to say foure psalmes at complyn but saynte Benet settyth in hys rewle but thre psalmes to be sayde at complyn. And therto ac∣cordeth youre seruice that hathe at complyn but thre psalmes. whiche are these. Memento domine, Ecce quam bonum, Ecce nunc, In the fyrste psalme. that is Memento, ye behyghte that ye wyll nether go to bedde. Psalm 132. ne slepe tyl ye haue founde in your selfe a restynge place to our lorde god. And how that shall be. the tother tow psalmes teche. for the tone that ys Ecce Psalm 133. quam bonum, tellyth of the loue and vnyte that eche one ought to haue with other. and the tother that ys Ecce nunc, spekyth of the praysynge and ioye. that Psalm 134. oughte to be had in oure lorde god. And in what sowlle euer these tow thynges are that ys. vnyte. and peace to all other. and loue. & ioye in god{punctel} there lyketh oure lorde to reste. and to abyde. And ther∣fore yf ye say well youre complyn. ye shall not be wythoute these tow. And yf ye fele these tow in you veryly{punctel} then blysse you. and go to bedde. and slepe restfully. and safely. for oure lorde hymselfe restyth in you. and he wyll kepe you whyle ye slepe. ¶ Antempne. Iocundum est, It is mery to them to dwel in one{punctel} that of the inderest of harte bysely worshyp god & his moder.

Multe filie, Many Doughters haue gathered the Prov. xxxj. 29. richesse. but thow alone mooste holy mary. haste ouer paste them all. These many doughters are chosen sowlles. whiche haue gathered rychesse of meny graces and vertewes. But our lady passyth them all. for in her alone were all graces & vertues more parfytly then in al saintes. ¶ Responce. In manus tui, O noble and gloryous vyrgyn commende vs in to the handes and power of thy sonne. Verse. Quem redemptorem, whome we knowlege oure ageynebyer and god of trouthe. ¶ Another Responce, In manus tuas, I be∣take my sowlle lorde in to thy handes. Verse. Re∣demisti, Thow haste boughte me ageyne. lorde god of trouthe.

¶ In genitore, In the fyrste verse of this hympne. The unity of the Trinity with Christ before His birth. ye knowlege the faythe of the blyssed trinite. ¶ And in the seconde verse ye saye that the same blessed trinyte was bothe in heuen, and in the maydens wombe. Not that all thre persons were become man. but where euer the sonne was. and is. there was. and ys the father. and the holy gooste. ¶ In the thyrde verse. ye saye that in tho thre persones. ys one godhed. and onely in oure lady ys maydenhed and motherhed. ¶ In the fourthe verse. ye knowlege that her sonne ys god and man. and that none other saue he. hathe a vyrgyn to hys moder. ¶ In the fyfte verse ye pray god to beholde you with hys mercyes. and not forsake you. ¶ Then ye begyn and say thus. In genitore, The sonne The hymn translated. ys in the father. and the father is in the sonne. the holy goste is in eyther of them. and eyther of them ys in the holy goste. Hii marie, These thre persones dwellynge in the maydenly bowelles of Marye. kepte the hye seate amongest the companyes of aungels. In hiis, In these thre parsones ys one. godhed. and in thys woman alone shyneth clere vyrgynyte and plenteous motherhed. Eius que solum, we knowlege her onely sonne. very god and man. and that none other hathe a mother vyrgyn. Vbique presens, ¶ Beste and moste myghty god ouer all presente. beholde vs that drede the. and dyspyse vs not. that pray the. Verse. Ecce ancilla, Thys versycle ys taken of the Luce .primo. gospel when oure lady answered to Gabryel. and sayde Ecce ancilla, Lo the hande mayden of the lorde. Fiat michi, Be yt to me after thy worde.

Nunc dimittis, Saynte Luke tellyth in hys gospel. Luce .secundo. that after oure lorde Iesu cryste was borne on cryst∣masse nighte. the forty day after. that is now called The history of the Nunc Dimittis. Candelmasse day. our lady hys mother broughte hym in to the temple of Ierusalem to doo as the custome of the lawe asked. ¶ Then was there in ierusalem an olde and a holy father whose name was Symeon. Thys man had vnderstonde in his lyfe tyme by the pro∣physyes. that the incarnacion of oure lorde Iesu cryste was lyke hastely to be fulfylled. as the comon opynion was then amongest the iewes. And therfore he desyred and prayed so hartely there after{punctel} that he was answered by the holy goste. that he shulde not dye tyl he had sene wyth hys bodely eyne oure lorde Iesu cryste. in hys manhod. Therfore when oure lady broughte fourthe her blyssed sonne Iesu cryst in to the temple as is before sayde. this holy man had knowlege therof by inspyracyon of the holy gooste. and came and mette wyth oure Lady in the temple and toke her blyssed sonne Iesu in hys armes wyth greate ioye of harte. as he that hadde founde the ioye that he had long desyred. And in that inwarde ioye and comforte that he had of that heuenly chylde{punctel} he brake oute in wordes of praysynge and thankeynge to god and sayde. Nunc dimittis seruum tuum domine, Now lorde thow Simeon's gladness to die, when the Peace-maker had come. leuest thy seruante in peace after thy worde. ¶ Thys man was now glad to dye. for very peace of mankynde was come. by whome he shulde be broughte to ende∣lesse peace. Before that tyme. all went to helle and wyste not when to be delyueryd. But for thys man was seker of hys delyueraunce for he had hys sauyoure in hys armes. therfore ioyfully he sayde. Now lorde thow lettest me thy seruante. dye in peace after thy worde. as thow behyghtest me. Quia viderunt, For myne eyne haue sene thy sauyoure. That was the same chylde that he bare in hys armes whiche was and ys sauyoure of all hys trew people. Hym he se with By faith Simeon saw the Holy Child glorified. hys bodely eyne in hys manhod, and hym he se with hys gostely eyne by faythe after hys godhed. Quod parasti, whome thou haste made redy before the face of all people. ¶ He that ys before a mannes face may esely be sene. so the faythe. and knowlege of our sauyoure Iesu cryste was made open by his apostles. before all people. And therfore at the laste doume he shall be sene in his manhod as mercyfulle sauyoure to all that in faythe and in drede & in loue beholde hym here. before theyre face. And to all other that turne theyr backe to hym here. by mysbyleue. or deadely synne. and so dye{punctel} he shall be sene as moste ferefulle iudge. Thus as thys holy man sayth. he ys made redy before the face of all peple. not only of iewes. but also of hethen. And therfore he sayeth farther. Lumen ad reuelacionem, thow haste made hym a lyghte to the lyghtenynge of the hethen people. and glory of thy people of Israel. ¶ The hethen were then all in Christ the Light of the heathen. darkenesse of mysbyleue and therfore our lorde Iesu cryste was to them lyghte. to brynge them oute of all darkenesse. in to the lyghte of faythe. and grace. as the apostel saynt Paule sayde to them afterwarde. Fuistis aliquando tenebre. nunc autem lux in domino, Ephesios .v. ye were he sayeth some tyme darkenesse. but now ye are lyghte in oure lorde. The iewes that were in lyghte of ryghte byleue. had grete worshyp of oure lorde Iesu. in that that he toke hys manhode amongest them of theyr kynrede. And therfore Symeon callyth Christ the great honour of the Jews. hym the glory. that ys the ioye and the worshyp of the people of Israel. ¶ Nethelesse he namyth here the hethen before the iewes. for greate multytude of the hethen were & are turned to crysten faythe. whyche are called now crysten people. but the multytude of the iewes abode in blyndenesse. But they shall come after to ryghte faythe. in the ende of the worlde. ¶ In thys songe oure lorde Iesu cryste ys called Sauyoure. lyghte. and glory. He ys sauyoure to synners by mercy. and whom he saueth from synne. he lyghteneth by grace. & therfore he ys called lyghte. and whome he lyghteneth by grace. he rewardeth by endelesse blysse. and so he ys called the glory of hys people. ¶ Also for thys holy man Symeon desyred to dye. after he had sene oure lorde Iesu. as ys sayde before in thys songe. and for by thys complyn. ys betokened youre dethe. and by youre goynge to bedde. youre Why Nunc Dimittis is said at Compline. beryalles as I sayde before{punctel} therfore thys songe ys sayde at complyn rather then at other houres. that ye shulde euery nyghte be redy to desyre dethe. as he dyd. O regis pacifici, O vntouwched mother of the kynge of peace. sette vs thy seruauntes. and hande maydens benygnely togyther in the helthefulle peace of thy sonne. ¶ Vnderstande by these seruantes and handemaydens. not onely the systerne and bretherne of thys order. but all cristen men and women. for youre seruyce ys ordeyned to be sayde in the parsone of all holy chyrche. as I haue sayde often before.

Fathers desyred the sauyoure of the worlde. to be The desire of the world for its Saviour. borne of the. thow vyrgyn. Prophetes tolde yt before fygures betokened yt. at the laste the same heuenly messenger Gabryel. shewed it by salutacyon. the holy goste by shadowynge made the wyth chylde. O when shall he com so moche desyred. O when shal he be borne of the so longe abyden. Come, come lorde now come. by the vyrgyns bowels. vpsytynge vs. spryng∣ynge oute from hye aboue. Verse. Egredietur virga, There shall sprynge a yerde oute of the rowte iesse. Et flos, And oute of the rowte therof shal stye vp a flowre. ¶ The vnderstandynge hereof. ye may se be∣fore at the howre of sexte. ¶ Antempne. ¶ Gauden∣dum nobis est, It longeth to vs to ioye. that cryste mediatour of god. and men. borne of the mooste holy vyrgyn of vyrgyns{punctel} hathe enhaunsed the nature of vs. Christ has ele∣vated our nature by taking it into His Godhead. in to the parsone of hys god hed. prayse we hym. gloryfye we hym. loue we hym. before all thynges. knyttynge often this therto. Mary. Mary. Mary. of all holynesse, and pryncypall precious stone{punctel} defende vs that mekely serue the from the thousande thousande gyles of the olde enmye. Verse. Post partum, Thow hast abyden clene vyrgyn after the byrthe. Responce. Dei genetrix, Mother of god pray for vs. Antempne. Regina celi, Quene of heuen ioye thow. for he whome thow hast deserued to bere. hathe arysen as he sayde. pray god for vs. Verse. Virgo mater, Vyrgyn mother of hym that ys arysen. make vs to gette the fode of lyfe endurynge. ¶ At assencyon tyme ye saye. Iam ascendit sicut dixit, Now he hathe styed vp. as he sayde. ¶ And at Pentecoste ye saye. Iam emisit quod promisit, Now he hathe sente oute that he behyghte. that ys the holy goste. And in the verse ye saye. Mater ascendentis, Mother of hym that styed vp. And Mater inspirantis, Mother of hym that enspyreth. Not that oure lady is mother of the thyrde person. in trynyte that ys called the holy goste. whiche is worshyped in the feaste of Pentecosse and to whome longeth to enspyre as the comon maner of speche ys. but she ys mother of the seconde persone oure lorde Iesu cryste that enspyreth grace in mannes soulle as welle as the holy goste for the workes of the holy trinyte ar vndepartable. Also oure lorde Iesu ys sayde to enspyre. in that. that he sente the holy goste on Penthecoste sondaye to enspyracyon of hys dyscyples. Also in the verse at the Ascencyon. and at Pentecoste ys sayde. Gaudia, Ioyes. in stede of Pascua, fowde. For at Ester oure lorde is taken of crysten people in Easter Com∣munion. the sacramente of the aulter as foude of theyr sowles. But at the Ascencion he toke pocessyon for al hys chosen in the ioye of heuen. & from thense at Pente∣coste. he sente the holy goste. And therfore at Ester ye aske foude of lyfe. & at Assencion and at Pentecoste ye aske ioye of lastyng lyfe. ¶ What Alleluya is to say ye haue before at the begynnynge of mattyns. For where euer yt is sayde. yt menyth spyrituall. and ende∣lesse ioye. And therfore yt ys moste songe in Ester Alleluia an Easter song. tyme for ioye of oure lordes resurreccyon by whome we shall all aryse in the ende of the worlde. and come to euerlastynge ioye in sowle. and body. Verse. Speciosa facta es, Thow arte made fayre and softe. Responce. In deliciis, In thy delyces holy mother of god.

Alma redemptoris mater. Holy mother of the ageyne byer that arte the abydynge open gate of heuen. and starre of the see. socoure the fallyng people that studyeth or laboureth to aryse. thow that haste begotte the holy begetter. nature meruelynge. vyrgyn before and after. takynge that Aue. of Gabryels mouthe. haue mercy vpon synners. Verse. Ora pro nobis, Pray for vs holy mother of god Responce. Vt digni, That we be made worthy the grace of cryste.