First among alle oþer þyngs, þre þyngs ben [ful] nedeful to eche man þat wole come to heuen; and þese þre þyngs ben ful faire, for it ben feiþ, hope, and charite. Feiþ is ful nedeful to man þat he bileue in God, Fadir Almyȝti, and in Ihesu Crist his Sone, and also in þe Holi Goost, þre Persones and oon God. For as þe apostle seiþ in his Epistle, "Without bileue, it is imposible [ony man] to plese God." Hope is also nedeful, þat [a] man fullich hope euerlastyng reward. And herfor seiþ þe profete, "Blessid be he þat hopiþ in oure Lord." Charite is also nedeful, þat a man be ful with loue of God and of his neiȝbore. For, as þe apostle seiþ, "He þat louiþ his neiȝbore, haþ fulfillid þe Lawe." And no wondur, for, as Ioon seiþ in his Epistle, "He þat loueþ not his broþer þat he seeþ, hou mai he loue God, þat he seeþ not?" And so whoso loueþ wel his broþer, he loueþ also his God. And "In þese two commaundementis," as Crist seiþ hymsilf , hangiþ al þe Lawe and þe profetis wordis." And alle we ben halewid in þe baptym of Goddis Sone, þat we shulden be spiritual breþeren in parfit charite aftir God. Þerfor we [shuln] dwelle in parfit loue of God and of oure neiȝbore þat God hymsilf dwelle alwei in vs. For as Ioon seiþ in his Epistle, "God is charite, and he þat dwelliþ in charite, dwelliþ in God and God in hym."

But sixe þyngs ben ful profitable to Cristen men in þese daies of her clensyng, þat is to sey, confessioun and penaunce, wakyngs and fastyngs, preiers and almisdedis. First, þat men knouleche with hert and mouþ, alle her synnes þat comen to her mynde þat þei han offendid God with in herte, in mouþ and in dede. For þe profete seiþ, in þe persone of synful men, "Lord, I made my synne knowen to þee," þat is to sei, bi veri knoulechyng, " and myn vnriȝtwisnesse I hid not, to shewe þe mekenesse of mysilf, þat knouest alle maner pryuetees. I seide, I shal knouleche aȝens myself myn vnriȝtwisnesse to my Lord." And se þerfor þe profit þat folewiþ aftir. "And þou, Lord," seiþ þe profete, "hast forȝeue þe wickidnesse of my synne." And for þis gret profit seiþ Iames in his Epistle, "Knouleche ȝe, eiþer to oþer, ȝoure synnes, and praiþ for eche of ȝou togidere, þat ȝe mowe be saued."

But þer ben eiȝt principal vices þat vnneþe is þer ony man þat is not smyttid with hem alle or with summe. Þe first is glotonye and þe second is leccherie; þe þrid is slouþe and þe fourþe is auarice ; þe fyueþe [is] veyn glorie and þe sixte is enuye; þe seuenþe is wraþþe and þe eiȝt is pride, þat is queen of alle euelis. Bi pride, aungel creature fel ful depe from heuen. Bi pride, Adam oure former fadir, bigilid, lost þe gret blisse of Paradijs.

Þerfor men þat ben of feble wittis, þei shulden wel be ransakid of spiritual lechis [and] aftir offence of dyuers synnes biforeseid, dyuerse remedies of Goddis word shulden be put to her sores. And þus God desiriþ moche oure shrifte for to forȝeue vs oure synne þat we han offendid hym with.

And so sooþ it is, confessioun makiþ a man gostli hool, and it be doon with a trewe soreuful hert. Such confessioun makiþ a man to plese his God bi vertuouse lyuyng aftirward. Suche confessioun iustifieþ a man þat he shal not be countid gilti of trespassis bifore doon. Such confessioun getiþ a man ful forȝeuenesse. For al hope of forȝeuenesse stant þorouȝ such veri confessioun, and þus such confessioun is a ful gret werk of mercy. Such confessioun is a cheef medicyn to eche synful man in þis world. Such confessioun is, as it were, þe second boord þat kepiþ vs from drenchyng of þe gret depnesse of helle. For but if we verili forþenken, þat is, as it were, þe first boord, and aftir knouleche treuli oure synnes, aftir þe abilite þat God grauntiþ vs, we forsaken þe wei toward heuen and rennen hedlyng toward helle. And to þis entent seiþ Salamon, "He þat hidiþ his synnes shal not be dressid euenlich to heuenward, but he þat knoulechiþ his synnes and leueþ hem, he shal haue fulli merci."

And þus aftir such trewe confessioun must veri penaunce folewe. Of þis penaunce seiþ Crist in þe Euangelie þus, "Do ȝe penaunce, for þe kyngdom of heuens comeþ ful nyȝ." Also Ioon Baptist bad þe Pharisees and þe Saduceis, " To do worþi fruyt of penaunce." Worþi fruyt of penaunce is to inwardli wepe for trespassis doon, and not to turne aftir to suche synnes, but lyuen in vertues contrarie to suche vices. And herfor it is writen, "Sone, leie not synne vpon synne." Also God seiþ bi Ysaie þe profete, "Be ȝe wasshen and be ȝe clene." He is wasshen and also clene þat wepiþ for synnes þat ben doon and kepiþ hym clene aftirward. But he is wasshen and is not clene þat wepiþ for his yuel and leeuyþ it not, but turneþ aȝen to suche synnes þat he made sorowe for arst.

And so veri penaunce bifore God is a man to make herti sorowe for his synne with trew confessioun of his mouþ, with satisfaccioun of good contynuyng lijf þerwiþ, þouȝ man lyue not many ȝeris aftir. And so ech man þat is wounden in greuouse synnes, turne hym to veri penaunce bi tyme, and mystrist he not on Goddis merci, for it is vpon alle his werkis, and in þis world his merci shal not be drawen awei from ony man þat verili repentiþ hym of his synne.

But now boþe wakyng fro bodili sleep and wakyng of holi þouȝt and holi lyuyng musten folewe trewe penaunce þat we haue spoken of. For such wakyngs shul brynge forþ fruyt of many vertues þat shuln lede a man to heuenli blisse, wherfor it bihoueþ vs for to wake, for Ysaie þe profete seiþ "Lord, my spirit wakiþ to þee bi nyȝt for þi commaundementis ben liȝt vpon erþe." And herfor seiþ Daviþ þe profete, "Lord, at mydnyȝt I roos to knouleche to þee." Also it is seid in þe persone of God in an oþer place, "I loue hem þat louen me, and þei þat waken eerli to me shuln fynde me." And herfor seiþ Crist in þe Euangelie, "Wakiþ, for ȝe weten not whan þe Lord shal come, at euen or at mydnyȝt [or] at cockis crowyng or in [þe] morewnyng."

And vnderstonde þat for þre causis oure Lord hidiþ his comyng fro man and also þe houre of his deeþ. Oon cause is þat if man knew þe houre or þe dai of his deþ, man wold lede þe most part of his lijf in synne, and ful late turne to God. But for man shuld not tarie long from his seruyce, he puttiþ hym in vncerteynte boþe of his comyng to þe doom and of þe our of his deþ. Þe second cause is for man shuld not dispeire of his helþe for long contynuyng in his synne. For þe fendis temptacioun myȝt soone ouercome a synful man, if he knew his endyng dai riȝt nyȝ , and he so long contynued in wickid lijf. Þe þrid cause þat God hidiþ fro man þe dai of his deþ and of his comyng, is for man shuld alwei suppose þat þe dai of his deþ and Cristis comyng is ful nyȝ, and so wake in holi þouȝtis and make hym redi with holi werkis to be presentid vp to God, whaneuer he wold vouchesaaf to come.

Þerfor, freendis, I preie ȝou, biþenke ȝou wel, and enquere at ȝousilf withynne, "Where ben þe loueris of þis disseyuable world, where ben þe stoute kyngs and wordli princes, where ben þe myȝtti emperours and men þat wern enrichid with wordli muk, where ben þe stronge ieauntes and þe flesshli wise men of þis world?" If ȝe haue þis wel in mynde, þer shal soone be gendrid in ȝou a drede. And of þis drede shal spryng an hertli sorewe; and of þis holi sorewe shal kyndle a deuocioun; and of þis deuocioun, bi þe grace of God, shal growe forþ fruyt of many holi werkis. Þese ben þe wakyngs þat oure Lord axiþ of vs.

And aftir þese wakyngs musten folewe holi fastyngs. And se now what Ierom seiþ of such fastyngs, "Fastyng is an holi þyng; fastyng is an heuenli werk; fastyng is a ȝate of heuen; fastyng is a licnes of þe world to comyng. For he þat holilich doiþ þis dede, he is graciousli ioyned to God; he is maad ful straunge to [þe] lusti world, for he is maad a spiritual man. Bi holi fastyng ben foule synnes þrowen doun; bi holi fastyng mannys flessh is wel ymekid; bi holi fastyng ben þe feendis temptaciouns ouercomen." And so fastyngs ben stronge dartis aȝens entisyngs of þe deuel.

But now vnderstonde, bi many faire ensaumplis, hou profitable is such fastyng Þe puple of þe gret citee Nyneue ascapiden þe gret venyaunce of God, and gaten merci and forȝeuenesse of her synnes, for þei fastiden þus þre daies togidere. Also þe puple of God passid graciousli þe Reed See, drie fotid, and saien her enemyes dreynt in þe see, aftir þat þei had fastid bifore þei eeten þe Pask Lomb. Also Moises fastid in desert, and aftir God vouchid saaf þat he herd grete pryuetes of his wisdom. Also Dauiþ fastid aftir þat he had greuousli synned, and so his synne was forȝouen hym. And herfor Dauiþ seiþ hymsilf, "I haue mekid my soule in fastyng." Also Crist fastid fourti daies and fourti nyȝtis, and aftir he ouercome þe deuel, and anoon aungels mynystrid hym. Also Petir fastid, and aftirward þe aungel delyuered hym out of prisoun. Also Ioon Euangelist fastid, and aftir God shewid hym his heuenli priueties. Also Poul fastid, and aftir God dilyuered hym from his blyndnesse, and soone aftir he took his Cristendom. What shal I sei more of fastyng? As long as Adam eet not, he forfetid not þe blisse of Paradijs, but whan he had eeten of þe appul, anoon he was put out of Paradijs. Þerfor, fastyng is ful good, whan it is wel temperid with discrecioun. For what good dede þat it be, and it be do in du maner, þanne it is holsum to þe soule, but what good þat it be and it lacke discrecioun and du maner of doyng, it is viciouse and perilouse to þe soule. But fastyng profitiþ litel withouten good werkis and almesdedis, and fastyng þat is doon with almesdede and deuoute preieris is acceptable to God; and it openyþ heuen to man and myȝtili ascendiþ bifore Goddis troone.

And þus holi preieris musten folewe discrete fastyngs. And se now what Isidore seiþ of preieris. "We ben clensid," he seiþ, "with holi preiers, and we ben [enformyd] with deuoute redyngis. " And to þis entent, seyþ Seynt Iames, "Moche is worþ þe bisie preier of a riȝtwis man." Also Moises bi his praier turned awei þe wraþþe of God from þe puple þat made her deuocioun bifore þe calf. Also Helie made his preier þat it shuld not reyne vpon erþe, and God closid þe firmament þat þe reyn descendid not þre ȝeer and sixe moneþis; and aftirward he made his preier and þe firmament ȝaf his reyn and þe erþe ȝaf his fruyt. Also Ionas preied in þe whallis wombe, and he was graciousli delyuered þerof. Also Danyel preied in þe lake of liouns and God herd his preier and delyuerid hym. Also Kyng Eȝechie in his sekenesse preied to God, and God grauntid hym to lyue fiftene ȝeir aftir. Þerfor, whoso wole be parfitli with God, he must bisie hym ofte in deuoute preieris and ofte rede gostilich ensaumplis if he haue kunnyng þerto. For whan [þat] we preien, þan in a maner we speken with God; but whan þat we reden, þan God spekiþ with vs.

But now vnderstonde we þat þer ben dyuerse maners of preieris. For Cristen men preien deuoutli in her wordis bisechyng God, þat he vouchesaaf to forȝeue hem her synnes. Also such holi folk preien in dede, in releuyng of þe nedi bi almesdoyng aftir her power. And herfor seiþ Crist hymsilf, "Ȝeueþ almesdede, and lo alle þyngs ben clene to ȝou." Also it is writen in an oþer place, "As þe watir quenchiþ fier, so almesdede quenchiþ synne." Also Cristen folk preien in þe þrid maner, forȝeuyng her neiȝbores her trespassis þat þei han offendid hem with. And herfor seiþ Crist on þis maner, "If ȝe forȝeuen to oþer men her trespassis, myn heuenli Fadir also shal forȝeue to ȝou ȝoure synnes." Also þei preien on þe fourþe maner bi louelich kepyng of Cristis commaundementis; and such loue is clepid charite þat hidiþ alle trespassis bifore doon. [And so] it is a ful holsum preier to kepe þus Cristis commaundementis, for it profitiþ not a man to beseche Goddis mercy with hise wordis and to terre hym wickidli with his werkis.

But now last of all, discreet almesdede folewiþ deuoute preier. And se now what Austyn seiþ of almesdede. "Almesdede is an holi þyng. It encreessiþ ofte tymes erþeli godis; it getiþ to man forȝeuenesse of his synnes. It multiplieþ a mannes ȝeris; it stabliþ wel a mannys mynde; it delyueriþ hym from deþ and from peyne. It felouship[iþ] hym with aungels; it departiþ hym from feendis. " Also of almesdede, Ierom spekiþ on þis [maner], "Almesdede persiþ heuen. It makiþ weie bifore hym þat doiþ such almes. It knockiþ for hym at þe ȝate of heuen. It biddiþ aungels for to mete such almesdoeris. It [clepiþ] God in to help of hem þat doon such almesdedis." And [þus] Origen rehersiþ þre maneris of almesdedis: oon is bodili to þe nedi man, for to ȝeue hym what hym nediþ aftir þat þou maist resonabli; an oþer is spiritual, þat is, for to forȝeue hym þat haþ harmed þee, oo wise or oþer; þe þrid is to teche hym þat trespassiþ and to bryng hym into þe wei of treuþe.

Þese ben þe werkis of Lentoun, ȝhe, and of alle oþer tymes whilis we lyuen in þis world. Lo, þis is þe worship of riȝtwisnesse, and þis is þe techyng of Cristen men. Lo, þis is þe medicyn of synful folk and þe remedie þat [þei] musten nedis haue for synne, for we mai wel make oure bodies leene, but it profitiþ litil wiþouten þis. Þerfor, ȝeue we vs hollich to God to be his seruauntis in alle þese þyngs, þat we be not blamed for defaute of oure seruyce. And þanne bi þe grace of God, we shuln be clensid, boþe bodi and soule, and come to þe feest of þe Pask Lomb, þat is Ihesu Crist, in þe blisse of heuen. Amen.

Many men deliten moche to heren of oþer mennys famouse dedis, and þe more worþi þat such dedis ben, þe more men profiten bi such ensaumplis. For whan such vertuouse worchyng is openli shewid, þanne mannes likyng is more tend for to folowe such worþi doyng. And comynli þe more likyng þat man haþ in heryng of oon [þyng] or oþer, þe lengir þat þyng is holden in mynde.

Herfor, we þat now bi þis Gospel han herd þe victoriouse batel of Crist oure Kyng, shulden cacche gret delite and stidfastnesse of vertuouse lijf, bi ensaumple of his ouercomyng. For oure Lordis werkis and his wordis be not onli put forþ to oure delectacioun and confortyng, but also to mouen vs to folowe hym in lyuyng. And þouȝ in alle þyngs we han not sufficience to folowe þis gret Lord, neþeles in summe þyngs, as in þis, we owen to folowen hym bi his grace in wiþstandyng of þe feend. And we shuln not leue nor mystriste for þe woodnesse of oure enemy, nor for oure owen feblenesse, for he þat þus fauȝt for vs and had þe maistrie, shal ȝeue to his gostli fiȝteris vertu and strengþe to her profit.

But now in Holi Scripture, we moun fynde of foure batels of oure Lord, and of as many victories þat he had at his batels. Þe first batel was in þis temptacioun, þat þis Gospel makiþ mynde of . His victorie at þis batel was bi gret auctorite, wherwith he ouercam þe feend and confoundid hym with word of his Godhed. þe second batel was in his passioun, and his second victorie in his deþ. For whan he was slayn withouten riȝt, he took awei þe power of deþ þorouȝ riȝt. Þe þrid batel was in brekyng of helle, and his victorie in spoilyng of hem þat wern þerynne. For aftir his deþ, he brak helle and took awei þe spoilyngs, þat is to sei mankynde, þat þe deuel priuylich deseyuede with þe foundement of enuye. And so he departed þe spoilyngs of þe hous of fairnesse from þe foule hous of helle. Þe fourþe batel shal be in þe gret doom, whan al þe world shal fiȝte for hym aȝens hem þat þanne ben wickid. But his victorie shal be in þe glorifyyng of his seyntes.

But now turne we aȝen to þe first batel þat þis Gospel makiþ mynde of. Ihesus was led into desert of a spirit þat he shuld be temptid of þe feend. Here now we han herd who it [is] þat was lad into desert, for it was oure Lord Ihesu, aftir tyme þat he was baptisid. And þus Luyk seiþ openli þat: "Ihesu, ful of þe Holi Goost, went aȝen from Iordan, and was moued in spirit into desert." And in þese wordis is shewid openli of what spirit he was þus lad, for it was of þe Holi Goost, wherwith he was alwei ful. Also [þese] wordis shewen whidir he was lad, for it was into desert. Þese wordis also shewen wherto he was þus lad þider, for it was þat he shuld be temptid of þe feend. But on what maner, and hou ofte he was þus temptid þere, þis Euangelie declariþ fulli aftir.

Neþeles, bi concel of þe Holi Trinite, Crist was lad þus into desert, and also for gret misterie, and for ensaumple to vs aftir. Bi concel, þat þe deuel shuld be stirid and terrid in temptyng Crist, for but Crist had þus fouȝten, he had not þus ouercomen to oure profit. For gret misterie, þat he shuld make Adam fre, þat was exilid from Paradijs and cast into desert of þis wrecchid world, and mercifuly brynge hym aȝen fro þis desert, to blisful Paradiys aftirward. For ensaumple to vs, to doon vs to witene þat whan we wolden encreesse in vertues, hou enuyouse þe deuel is þat wole lette vs aftir his power, but þat we shulden not leeue of for þe feblenesse of ouresilf, we ben tauȝt of Crist oure Duyk on what maner to wiþstonde hym, as is shewid in þis Gospel.

But as clerkis seyn aftir sence of þe storie, Crist ouercam þe feend in þe desert þat is bitwixe Ierusalem and Iericho, where þe feend ouercam Adam, in figure of þis gostli batel þat Crist made with þe feend and ouercam hym. And þe interpretacioun of þe name of þis place shewiþ þat þer wern many þeuys þere. For Þis desert was clepid Domyn, þat is as moche to sey as blood. And riȝtli it was clepid þis name, for þere bi þeuys was ofte mannes blood sheed. But Crist, þat is a trewe Samaritan, þat is to sey a gostli kepere, cam bi þat same wei and fonde Adams kynde, foule woundid with synne, bi ouercomyng of wickid spiritis, and heelid hym bi forȝeuyng of his synne, and brouȝt hym mercifuli to þe stable of his grace, þat is to sei to þe techyng and þe kepyng of þe lawe of þe Euangelie.

It folowiþ ferþer in þe text: And whan he had fastid fourti daies and fourti nyȝtis, aftirward he hungrid. Lo, hou fastyng is commendid in þe Olde Lawe, as we mai se of Moises. It is commendid of profetis, as we mai se of Helie. It is commendid in þe Euangelie, as we mai se of Crist, þat is cheef of alle oþer. Þis noumbre fourti bitokeneþ al þe tyme of oure lijf here in þis world; and in þis tyme al Goddis chosen puple in þe foure parties of þe world shulden arme hem with þe ten commaundementis aȝens temptaciouns of þe feend. For in figure herof, þis noumbre fourti comeþ vp bi encrees of foure, and also it comeþ vp bi encrees of ten. Also þis noumbre of foure bitokeneþ alle vnleueful flesshli stiryngs of mannys bodi, and þese comen of foure humours þat spryngen of foure elementis wherof mannes bodi is maad. And aȝen þese flesshli stiryngs men shuld put good medicyn of þe ten commaundementis þat ben founden in Goddis Lawe, for [ þe] ten commaundementis ben dyuyd in þre and seuene; and of þese ten, þre parteynen to God Almyȝti and seuen parteynen to mannes neiȝbore, for man stant of soule þat haþ þre myȝtis and of bodi þat is maad of foure elementis.

And so, for þe Holi Trinite shulde fulli be worshipid of man, man is maad parfit, as it were, in þe noumbre of ten. And herfor al Goddis commaundyng of loue, as touchyng boþe of man to God, and also of man to man, stant in þis parfit noumbre of ten. But for þese ten commaundementis, ofte tymes for oure slouþe ben nouȝt fulfullid, þis parfit noumbre of ten is multiplied with þe noumbre of foure, þat acordiþ to oure feble bodi bicause þat bi mouyng of þe flessh, þat charite þat we shulden haue to God and to oure neiȝbore is defoulid. And herfor, for to whasshe awei oure synnes, oure tyme of penaunce is ordeyned in þe noumbre of fourti. For as longe as we lyuen here in þis world, it is nedeful þat we biwepen oure synnes, for, as it is seid bifore, þis noumbre of fourti bitokeneþ þis tyme.

But for gret misterie, fourti daies of penaunce ben ordeyned bifore Cristis passioun and his resurreccioun. For skilful it is þat we þat ben gretli counfortid in þe solempnite of Cristis resurreccioun, for we shuln rise bi vertu of hym, blisfuli in bodi and soule, þat we be founde in wilful penaunce and sle þe vnleueful flesshli lustis in oure bodi bi special mynde of Cristis passion. For þanne dien we wel togidere if we absteyne vs silf þese daies as wel from vices and flesshli desiris, lusti metis and drynkis.

And now take here good heed þat for þis misterie God ceessid not in Noes tyme fourti daies to sende doun reyn, for to punysshe men for synne. Take heed of olde fadris in Moises tyme, hou þei shulden in fourty daies haue come to þe lond of biheest but þei grucchiden and token not wilfulli her penaunce, and so wern þei taried fourti wyntir in desert; and þus a ȝeer was encressid for a dai. But ȝit now vnderstonde wel þat God suffrid hem not to entre þe lond of biheest bifore þe tyme of þis noumbre fourti were fulfillid.

But now ferþermore, take heede þat þe desert and Cristis fastyng meueden þe feend to þis forseid batail. Þe hungir þat Crist had deceyued þe deuel, and þe pacience of Crist made hym þe more boold, but his owen malice stirid hym gretli to tempte þis Lord. And herfor seiþ þe Euangelist aftir: And þe tempter cam to hym, and seide "If þou be Goddis Sone, sei þat þese stoones be maad looues." As summe men holden for opynyoun, þe feend cam to Crist oyþer in licnes of an aungel, ouþer in licnes of a kniȝt, or ellis in licnesse of an oþer man. But oþer men seien þat al þis temptacioun was do bi priuey meuyng of þe feend without sich visible apperyng. But muse we not aboute þese doutis, but bileue we þat Crist was temptid of þe feend as þe Gospel techiþ vs. And so temptacioun of þe feend comynli haþ þre menbris: suggestioun, delectacioun, and consence is þe þrid. And þus Crist myȝt wel be temptid with þe first menbre, but delectacioun and consence myȝt not bite Crist, God and man.

But in þis þat þe fend seide, "If þou be Goddis Sone," he aspied þat þyng þat he dradde ful sore. For he knew þat Goddis Sone was comen into þe world, eiþer bi prophetis tellyng, eiþer bi aungels shewyng, or ellis bi Ioon Baptistis prechyng. But for he saw Crist so meke and feble outwardlich in bodi, he was gretli in doute wher he were God, for he supposid þat Crist man bi þe hiȝ and priuey graunt of God, myȝt do such hiȝ werkis, and so he temptid hym ferþer to wite þe soþe. But Crist temperid hymsilf so wisli in alle þyngs, þat he ouercome þe fend, and on such maner he ouercome hym þat þe fend doutid as moche last as first.

But now ferþermore oþer wordis of þe text declaren þe maner of þe fendis temptyng, and also hou ofte he temptid hym in desert, for þries, as þe text shewiþ, þe feend temptid Crist in desert. But if we take heede to þe maner of temptyng, we mai se þat þe feend first temptid Crist in glotonye, whan he moued hym þat was so hungri, to make looues of hard stones. Þe second tyme he temptid hym in veyn glorie, whan he mouyd hym to skippe doun hedlyng, whan he had set hym vpon þe pynnacle of þe temple. Þe þrid tyme he temptid hym in pompous pride, whan he bihiȝt hym prinshed and þe glorie of al þis world, if he wolde falle doun and worshipe hym.

But Matheu rehersiþ not þese temptaciouns arewe as þei wern doon, but he telliþ aftir þe maner of temptyng þat þe feend temptid Adam. But Luyk rehersiþ þese temptaciouns arewe euenlich as þei wern doon, not wiþseiyng Matheus sentence. For first Luyk puttiþ glotonye and aftirward auarice, and þe þrid tyme pride, for it is fressh boþe first and last.

But Crist ouercam be feend in al þat he ouercam Adam. In glotonye þe fend ouercam Adam, whan he mouyd hym to ete of þe tree þat God forbad hym to ete of. He temptid hym in veyn glorie whan he seide, "Ȝe shuln be as Goddis." He temptid hym in auarice, whan he seide, "ȝe shuln be knowyng boþe good and yuel." And in alle þese temptaciouns þe fend ouercam Adam. But as Dauiþ ouerþrew Golie with þre stoones þat he took of þe brook-side, so Crist ouercam þe deuel with þre witnessyngs þat he took of his Fadris Lawe. And þus Crist ȝaf vs gret ensaumple to seche oure victorie bi mekenesse and not bi pride, bi wisdom of God and not bi bostful wordli power, bi resoun of Goddis lawe and not bi þe hiȝ vertu of God in sechyng of bodili myraclis.

Þe Euangelist seiþ ferþer: Þanne þe fend lefte hym, as he þat was ouercomen and schend. But as Mark seiþ, "He lefte hym, but for a tyme." For aftirward he assailed hym bi his seruauntis þat wern þe Iewis. And aungels comen to, and mynyrstriden hym. And þus temptacioun ȝede bifore and victorie folewid aftir; and herfor aungels mynystriden hym to shewe fulli þe worþynesse of his victorie. And so of þis þyng, we mai se þat þe nature of Godhed and þe nature of manhed ben þe same oon Cristis persone. For man it was þat þe fend temptid, and þe same man was God þat aungels mynystriden to. Þerfor worþili is he clepid and bileuyd Lord of aungels, whos birþe aungels sheweden, and wern redi at his seruyce whan he was temptid, at his diyng and vprisyng and whan he shuld ascende to heuen, and also aungels shewiden his second comyng not oonli to þe apostlis but to alle men of riȝt bileue.

Þerfor worshipe we in hym his Godhed, þat he bowid loweli doun for to ȝyue vs ensaumple of mekenesse. Worshipe we in hym oure kynde, þat bi vertu of his Godhed, he lift ful hiȝ aboue aungels. For þat mannes kynde in Crist shuld þus be worshipid, Seynt Austyn shewiþ openli and seiþ, "Þerfor I worshipe oure Lordis flessh, ȝhe, þe parfit manhed in Crist; for it was vnderfonge of þe Godhed and also ooned to þe Godhed. And þese two kyndis in Crist maken not two persones in Crist, but I knouleche hem to be Crist, oon God and man, veri Sone of God." Studie we now þerfor to gete þe dignite of þis manlich kynde, with vertuouse lyuyng while we ben here. Longe we toward þis dignite with fastyngs, wakyngs and preieris, with almesdedis, and with al þe deuocioun of oure hertis. For ȝit it is not openli shewid what we shuln be, but we witen wel þat [whan] Crist oure lijf shal appere openli to al þe world, þan soone we shuln appere with hym in blisse, and þanne we shuln be liche to hym, for as he is face to face we suln se hym in þe blisse of heuen. Amen.

Oure Lord and oure aȝenbier, þat cam into þis world for to seche and [to] saue þat þyng þat was perishid, puttiþ aboute here and þere bifore oure iȝen hooli folk þat we shulden folowe in liuyng. For in many places he settiþ forþ bifore synful men grete ensaumplis of his mercy. For take we heede to Petir and Poul, to þe þeef, to Ȝachee, and to Marie, and also to þe woman of Cananee, and þanne in alle þese moun we se þat God haþ put bifore oure iȝen sadnesse of hope and of penaunce. For if ony man in bileue be sliden awei and greuousli haþ pursued Cristis puple þat is clepid Holi Chirche, loke he sadli vpon Petir and on Poul. For Petir wept bitturli whan he had denyed Crist for feere, and Poul ȝaf himsilf to þe deþ for Crist, for he had crueli pursued Cristis seyntis. [Also] if ony man haue be brent in malice and cruelnesse aȝens his neiȝbore, biþenke he wel vpon þe þeef þat in perel of deþ þorouȝ fruytful forþynkyng cam to þe mede of heuenli blisse. [Also] if ony man haue breþid with gret heete of auarice, and so raueshid oþer mennys good, take he heede to Ȝachee, þat seide he wolde ȝyue þe foure double if he had take any mannes good with wrong. Also if ony man haue be tend with þe fier of leccherie, and so haue lost þe clennesse of his bodi, biþenke he on Marie Mawdeleyn þat dried vp hir yuel flesshli lust with þe fier of inward sorowe. Also if ony man fele hymsilf nyȝ deed bi synne, turne hym fast to þis womman of Cananee, þorouȝ whos bileue and deuocioun hir douȝtir þat was so yuel turmentid was delyuerid from þe deuel and restorid to her helþe. But on what maner þis was doon, here we boþe profitabli and shortli. Oure Lord Ihesu goon [out], þat is, of þe priuynesse of his Fadir, or ellis litterali of þe Iewri, and also of þe hous þat Mark seiþ he was ynne whan þe womman cam to hym, þat, as Mathew seiþ, folewid hym anoon whan he was goon fro þennes, with deuoute bileue and certeyn hope, and also with charite not feyned. He ȝede forþ into þe coostis of Tir[e] and of Sidon. Þat is to sei, he cam into þis world þat is bitokened bi Tire and Sidon, for Sidon is as moche to sei as vnprofitable huntyng, and Tire is as moche to sei as angwish. Also he ȝede forþ fro þe wickid Iewis bi þe prechyng of þe apostlis and turned hym to þe heþen folk þat receyueden hym bi bileue. And herfor seide Poul, in repreef [of] þe Iewis, "For ȝe han put fro ȝou þe word of God and demed ȝow silf vnworþi lijf euerlastyng, lo we ben turned to þe heþen folk."

But now gostli [þese] too citees bitokenen too maner of synful folk in þis world, for ech synful man dwelliþ eiþer in Tire or in Sidon, þat is to sey in angwish of priue synne or ellis in huntyng, þat bitokeneþ open synne. For he dwelliþ in gret angwish þat beriþ his synnes priueli and wole not shewe hem out for to haue his soule helþe, for wheþer he sitte or ellis go, he is ful streiȝtli bownde with a woundid conscience. And þus if he go to batel, "Alas," he seiþ, "if I die here, I shal be [put] in þraldum, in sorowe of helle." If he be in perel of watir, "Alas," he seiþ, "if I be dreynt, soone wole þe fend put me to þe pyne of helle. " If he here þe grete blastis of þondir and se þe feerdful leytyngs of fier, he waxiþ pale and quakiþ fast. And for he is sore biten with þe conscience of greuouse synnes, þerfor he wenyþ to be smyten with þe grisli leityng fier. Þerfor, wel is it seid þat þis synful man dwelliþ in Tire, [for] oueral where he be, he is sore pressid in angwish of conscience for manyfolde synnes. But he þat dwelliþ in Sidon, þat is to sey, he þat openli without shame, ȝyueþ hym to dyuers horrible synnes, he is turned to an vnprofitable huntyng, for he is ful fast shakelid with þe grenys of þe deuel.

And þus þe deuel is an hunter in þis world and is bitokened bi Nemroth, þat was a ful gret hunter, as is witnessid in Holi Scripture. Þe hou[n]dis of þe fend ben wickid spiritis þat ben his sogetis. And as þe hunter abidiþ þe tyme and þe place moost liȝtli to cacche þe wield beest bi vncouplyng of his houndis, so þe deuel secheþ bisilich what tyme and whic[h]e seruauntis he shal sende to cacche man and womman in to synne. And as þe hunter, anoon as he haþ cauȝt þe beest, sleiþ it and ȝetiþ out þe blood, so þe feend, anoon as he haþ cauȝt mannes soule fro God, anoon as he mai, he sleiþ it, turmentyng it in þe fier of helle.

Þerfor he þat dwelliþ in Sidon, þat is to sey, is an open synner without shame, is wrecchidli maad a þral to þis feendis huntyng. And also he þat dwelliþ in Tire, þat is to sey, delitiþ hym priueli in dyuerse synnes, he is þrist togidere ful sore in gret spiritual angwish. An[d] so for to delyuere þese too maner synful folk, oure Lord ȝede forþ bi his merci whan he com into þis world for to take oure feble kynde. And þus he was liche oþer men in þyngs þat longiden to kynde of man, but he was without filþe of synne þat cam to saue synful men.

It folowiþ ferþer in þe text: And lo a womman of Cananee, þat is to sey, þe cumpanye of heþen folk, was qoon out of þo coostis, þat is to sey fro þe derkenessis of her vnknowyng, and from worshipyng of her mawmetis, and from her olde cursid lyuyng. And in figure herof, Abraham ȝede out of Hur of Caldeis, and also Loth out of Sodom, and þe children of Israel out of Egipt. Also in bitokenyng herof, þe Queen of þe Souȝt cam fro þe vtmost coostis of erþe for to here þe wisdom of Salamon. And but if þis womman of Cananee had goon out þus of her coostis, she wold not haue cried with gret deuocioun on þis maner, "Haue merci on me, sone of Dauiþ." And ful riȝtli clepid she hym Lord and sone of Dauiþ, in bitokenyng þat Hooli Chirche shuld feiþfuli knouleche hym boþe God and man. And for þis womman bi þe grace of þe Holi Goost vnderstod þis wel, þerfor went she not to Petir, to Ioon, nor to Iames, no[r] to ony of þe apostlis, but tristyng vpon þe gret merci of God, in stide of hem alle, she took with her forþenkynge, and so ran to þe depe welle of merci. And she brouȝt not with hir þe siyk maiden þat she cam to preie fore, but bi gret bileue she seide þus withynne hirsilf, "It is God þat I go to. Þouȝ þyng be absent, he seeþ it wel; he biholdiþ hid þyngs; alle þyngs he mai wel ; alle þyngs he knowiþ fulli."

And þus oonlich she opened þe cause of hir sorowe and seide to Crist on þis maner, "My douȝtir is ful yuel turmentid of a fend." Þat is to sei, "Ofte I se hir iȝen weiwardli turned. Ofte hir cheer is swart as blood. Ofte hir hondis ben turned wrong. Ofte hir heer is to-drawe. Ofte hir necke is wried mys. Ofte she froþiþ at þe mouþ. Ofte I here hir enemye come yn, but he is not seyn. Ofte I here sown of betyng. Ofte she answeriþ with gret cri whan I here noon speke to hir. And, good Lord, þis it is þat I weile, þis it is þat I sorowe, þis it is þat makiþ me ferd, þis it is þat on al wise I desire, þat for þi pitee þou woldest put awei from hir."

But now gostli as is seid bifore þis womman bitokeneþ þe puple turned to bileue þat is clepid Hooli Chirche, þat preieþ for hir douȝtir, þat is to sei, for certeyn persones þat be not trewe in bileue þat þei mown be vnbownden fro þe snare of þe deuelis disseit, wherwith þei han longe be wiþholden and trauelid as it were of a fend. Also þis douȝtir bitokeneþ þe soule and þe conscience of man þat bi synne is maad boond to þe fend. And þis douȝtir is turmentid with as many fendis as it [is] wrecchidli ouerþrest with dyuerse greuouse synnes. For whos herte shrewid couetise ouercomeþ and pride blowiþ, whos hert wraþþe torendiþ and lecherie defouliþ, whos hert enuye waastiþ and hate bryngiþ yn vnreste and also auarise blemesshiþ, he without doute beriþ a douȝtir ful sore trauelid, for whom Holi Chirche shulde ofte prey. And also man þat haþ be defoulid with synne, shuld preie for his conscience so foule blemesshid.

It folewiþ ferþer in þe text: And he answerid hir not a word. And þis was not of pride, but for grete priue skiles: oon to put awei þe myscalenge of þe Pharisees, if he had spoken anoon homeli to hir; an oþer þat he taried of his speche was to moue more and more þe bileue of þe womman, and þe þridde to stire his disciples to pite. And so here we moun vnderstonde þat if man haue be trauelid with a feend þat bitokeneþ greuouse synne, and desireþ of God dyuers remedie, as hym semeþ, to soule helþe, and haþ not anoon al his likyng, he shuld not þerfor dispeire but cheeflich trist to Goddis grace and laste in praieris as dide þis womman. For þanne Goddis halewen ben stirid bi godenesse þat þei taken of her God to preie for profit of siche a man þat God wole haue holpen of his grace.

And so it is seid ferþer in þe text þat Cristis disciplis comen to hym, not oonli with mouyng neer of her feet, but also with a pitouse desijr of her hertis, and preieden hym, seiyng, "Lord, delyuer hir." Þat is to sei, "Haue merci vpon hir, as þou art woned to do merci, þorouȝ þi gret pitee, whom þou tariest and not herist to hir semyng. Delyuer hir, for she crieþ aftir vs. Þis womman crieþ for to be holpen. Þis womman crieþ, shewyng mornyngli hir gret disese. Þerfor, delyuer hir whom þou tariest and herist not as it semeþ."

Lo, þis womman, hou she was praid fore of Cristis disciplis. Oon skil was for þei knew not ȝit þe cause whi þat Crist taried þus of his answere. An oþer skil, for þei wern moued to merci, for reuþe þat þei hadden vpon þis womman; and þe þrid þat hit þouȝte hem greuouse þat she was þus taried and cried aftir hem so longe. But Crist seide to hem þus, "I am not sent but to þe sheep þat han perishid of þe hous of Israel." [He seide not to þe womman, "Go hens fro me." Neiþer he seide to his disciplis, "Put hir awei out of my siȝt. I am not sent," he seide, "but to þe sheep þat han perishid of þe hous of Israel."] As if Crist wold seie, "Þis womman is comen fro fer. She cam to me and axid me a boon. She haþ clepid me Lord and sone of Dauiþ, but I wole þat she knouleche me fulli veri God, and also laste in feiþful preier to ensaumple of oþer aftir." And þus þis womman, ful of mekenesse and bileue, cam and worshipid hym, seiyng, "Lord, help me." Lo, [hou] þis womman profitede in encrees of bileue, for hym þat she clepid first sone of Dauiþ, now she worshipiþ hym verili as Lord of heuen and of erþe, and þus sum maner answere she deseruyd to haue of Crist. "It is not good," seide Crist, "to take þe breed of sones, þat is to sey, of Iewis þat ben sones bi biheest þat was maad to Abraham, and sende it to houndis, þat is to sei, to ȝou þat ben heþen houndis bi vnclennesse and mysbileue. " And she seide to Crist, "Sooþ, Lord." Lo þe stedfastness of þis womman. Lo þe entent of hir hert. Lo þe parfitnesse of hir bileue. Þe leche wiþdrow hym to mannes semyng, but she left not to crie aftir heelþe. Neþeles she was not refusid as an yuel vnshamfast womman but she deserued to be commendid, for she abood to haue heelþe þat she axid and mekid hirsilf more and more seiyng, "But ȝit, Lord, ȝunge whelpis eten of þe crummes þat fallen from þe boord of her lordis." As if she seide, "It is sooþ, Lord, þat þou seist. I deserue not þe breed, þat is to sei, þe fillyng of euerlastyng swetnesse, or ellis to sitte at þe boord, þat is to seie Holi Scripture, þat specialy was bi-take to þe Iewis. But I holde me wel apaied with þe releuys, þat is to sei, with esi sacramentis of bileue þat longen to hem þat ben feble in bileue, as to vs heþen puple."

And þus þis womman of Cananee was sette in foure faire vertues þat wern bitokened bi þe foure whelid chare of Amynadab. For þis womman, as is seid bifore, had a cleer bileue þat trowid fulli þat hir douȝtir myȝt be helid þouȝ she were bodili absent; and þis is þe first wheel. She had also a cheef pacience, for she ȝede not forþ awey whan Crist ȝaf hir not an answer, but lete hir aloone, as it were, withouten counfort; and þis is þe second wheel. She had also a gret stidfastnesse þat wold not leeue of of hir preier whan Crist shewid not vtterli wordis of counfort to hir-ward for þe preier of his disciplis; and þis was þe þrid wheel. She had also a ful gret mekenesse, þat she licned hirsilf to a whelp whan Crist licned hir to an hound; and þis [is] þe four[þ]e wheel.

And now as we han herd of þese gostli wheelis arewe, so here we now shortli þe offis of hem. Þe first gostli wheel brouȝt þe womman of Cananee to Crist þat bileuyd treuli in hym, for bileue is bigynnyng of al goodnesse. Þe second gostli wheel made hir [to] come ful nyȝ [to] Crist, for bi pacience she lernyd to be- welde eseli hir soule. Þe þrid gostli wheel, stedfastnesse, couplid hir trewe in þe bileue to Crist; for not oonlich she deserued to haue his speche, but also his graciouse felouship for hir long and sad abidyng. But þe fourþe wheel, mekenesse, glorified hir ful myche; for he þat first left hir as it were withouten outward counfort, and þat answerid hir not a word, and þat likned hir to an hound, anoon aftir he brast out and seide, "O, womman, þi bileue is gret." As if Crist had seid, "Þou hast not seen ȝit ony deed man be reisid of me, neiþer leprouse man clensid of me. Þou hast not ȝit hard þe profecies of me, nor þou hast bifore þouȝt in my lawe, nor þou hast not ȝit hadde þe prechyng of aungels, and ȝit þou bileuest þat I am almyȝti. Þerfor, as þou wolt, be it doon to þee." Lo, which a mede þis is of bileue. And þus it is seide in þe Euangelie aftir þat hir douȝtir was heelid fro þat houre forþ, not fro þat houre þat þe womman cam hoom aȝen into her hous, but fro þat houre þat þe word was passid out of Cristis mouþ. And þus here it was fulfillid þat is writen in an oþer place. "He commaundid and it was doon."

Þerfor dwelle we stidfast in bileue, and cleue we faste to þis foure wheelid chare of vertues, þat þorouȝ Cristis help we moun delyuere oure soule, þat is bitokened bi þe douȝtir, fro þe fendis [boond] of helle. Amen.

Goddis hyȝ mysteries ben ful pryue, so þat mannes hert, þat is so freel, sufficiþ not to serche hem out as þei ben in hemsilf. And herfor þe hiȝ priue seer Poul, vndirstandyng þe defaute of oure erþeli bodi, cried, seiyng, " þe hiȝnesse of richessis of Goddis kunnyng and of his wisdom: Hou incomprehensible ben his domes and his weies, as it were vnable to be founden." Neþeles, þouȝ I be vnworþi þat haue bigunne þis werke, bi Goddis grace I shal not leeue it vnparformed. For I hope þat God wole be myn help, þat I shal not be put of of my purpos, nor stonde voide in Goddis siȝt, but offre of þat litel þat I haue to profit of oþer, and God wole.

And I take a fulle gret comfort of þe bygynnyng of þis Euangelie þat shewiþ me hou þe welle of merci mercifuli leet at large þe tunge of a doumbe man. For as it is seid: Oure Lord Ihesu was castyng out a fend and it was domb, þat is to sey, it made dombe þe man þat it had in his power. But now also vouche he saaf of his merci to opene my mouþ to his worship, to shewen out þe manyfold sense of þis Euangelie to þe profit of þe herers.

As it is seid bifore: Oure Lord Ihesu was castyng out a fend. Þis Euangelie haþ fyue partis. Þe first part shewiþ þe myraclis þat oure [Lord] Ihesu dide þat men þat wolden not trowen [to] his prechyng shulden bileue to his werkis. Þe second part declariþ to vs hou sotilli he answerd his myscalengeris. In þe þrid part we moun se hou wiseli he confirmed his answer with acordyng symylitude and þat he had noon acoord with þe fend. In þe fourþe part is shewid to vs hou openli he confundid þe Iewis prouyung þat þei [b]reken þe lawe of her God, and so herbi losten her former grace. In þe fifþe partie is shewid to vs þe vertu of Crist and þat he was veri God and veri man bi his owen witnessyng and oþer. Now lat vs se which ben þese fyue parties with her declaraciouns arewe.

Þe first part bigynneþ þus: Oure Lord Ihesu was castyng out a deuel. And þis was euen propur to hym, for he bigan it not þanne of þe newe, but he had vsid it fulli bifore. For bifore multipliyng of mankynde, he cast out a fend, whan he made Lucifer, pryns of fendis, falle out hedlyng fro heuen to helle. And now in þe latter ende of þe world, he was boren of a maiden for to cast out þe deuel fro man and so, bi his grace, to delyuere hym fro þe fendis power. And in tokene of þese two out-castyngis, he cast out a fend of þis man. þat þis Gospel makiþ mynde of. And þis fend was domb, þat is to sei, it made mankynde domb þat it worshipid not his hiȝ Maker. For [as] þe apostle seiþ, "Whan men hadden knowe God bi gret resouns, þei worshipeden hym not as God, or diden hym þankyngs for her kunnyng, so moche wern þei blyndid bi þe fend; but þei wauereden veynlich aboute in her þouȝtis."

But Mathew telliþ also þat þis forseid man was boþe doumb and blynd. And þus we moun se here þre myraclis in Cristis worchyng: þe blynd man saw; þe doumb man spak, and also was delyuered of þe fend. But now take heede þat þis myracle was gostli doon in þe conuersioun of heþen folk, and in figure herof, it was bodili doon in þis forseid doumb man. For whan þe heþen folk forsoken þe filþe of her mawmetrie, and token þe liȝt of bileue, and whan her mouþes wern opened þat wern ful stille in preisyng of God, and after speken her wordis to Goddis worship, þanne wern þei delyuered fro þe fend. Þanne receyueden þei gostli siȝ[t]e and wern delyuered from her doumbnesse.

Also þis goostli myracle is fulfillid in ech man þat haþ be synful and is liȝtned bi þe grace of God to sore forþenkyng hym of his synne, and aftir is delyuered bi veri knoulechyng, of his synnes, of greuouse synnes aȝens God, as it were, of as many fendis. And for now is tyme of confessioun and of penaunce, studie we fast bi þese two to be delyuerid fro þe fend þat haþ bounden vs with manyfold synne. For if we trauele on þis maner, we shuln not be likned to þe wickid þat ben maad mynde of now next aftir. But summe of hem seiden þat is to seie, þe scribes and þe Pharisees, and not þe symple puple. For ofte tyme, þe symple bileuen and þe wise dispisen. "He castiþ out deuels," þei seiden, "in Belȝebub, prins of fendis." Þis name Belȝebub cam vp of a mawmet þat was clepid Beel, þat oon Ninus þat was Beli sone, made in mynde of Beel his fadir. And so þe puple of Chaldee worshipfulli vndirfongen þis symylitude and clepeden it aftir Beel, but þe Palestyne folk clepiden it Baal, and þe folk of Moab clepiden it Belfegor. But þe Iewis þat worshipeden oon God and not such fals mawmetrie, in shorne of þe heþen folk, clepiden it Belȝebub, þat is to sey, a man of flies or hauyng flies. For many flies gaderiden aboute þis ymage for plente of raw flessh þat was offrid þerto in sacrifice.

And þus as now is maad mynde þese wickid scribes and Farisees, in repreef of Goddis Sone, seiden, "He castiþ out fendis in Belȝebub, prins of fendis." And þese men wern ful deuelich, þat þus ouerþwartiden Goddis werk. Of þese [men] playned God bi þe profete, seiyng, "Þei ȝeldiden me yuel for good and also hate for my loue. " For Crist shewid and dide [hem] many good werkis, but euermore he fonde hem vnkynde and rebel. For as þei hadden enuye to his vertues, so sclaundrid þei hym for hys myraclis; þei scorneden hym with her wordis; þei blasfemeden hym for his benefetes; þei grucchiden for perfeccioun of his riȝtwisnesse, and þat more worse was, þei shewiden hym myche malice for his gode loue.

But now take [good] heede þat sixe maner condiciouns þer ben among dyuers men in þis world. Oon is to ȝelde good for yuel and an oþer to not ȝelde yuel for yuel. Þese two condiciouns han oonlich good men, but þe first is bettir þan þe second. Þe þrid condicioun is not to ȝelden good for good, and þe fourþe is to ȝelde yuel for good. And þese too condiciouns han yuel men, but þe second is worse þan þe first. Þe fyueþe condicioun is to ȝelde good for good and þe sixte is to ȝelde yuel for yuel. And þese two condiciouns han men in þe world þat ben menelich gode or menelich yuel. But þe first is [ful] nyȝ neiȝbore to condicioun of good men þat Crist repreueþ not in þe Euangelie. "But more," he seiþ, "it bihouyþ to do, for heþen men doon on þis maner, þat louen men þat louen hem." But þe second is ful nyȝ to condicioun of yuel men. Neþeles, it acordid with þe gode, for þe Lawe set a mesure of wreche. For it is writen, "Tooþ for tooþ and iȝe for iȝe."

And þus on þre maners commynli men synnen in condiciouns biforseid. Oon is in not ȝeldyng good for good. An oþer is to ȝelde yuel for yuel. But þe þrid is to ȝelde yuel for good. And þis condicioun had þe wickid generacioun of scribes and Farisees, þat contrarieden þe Hooli Gost and maliciousli wiþstoden Crist, þat cheeflich souȝte her helþe, as is maad mynde now in þis Gospel.

But aȝen þese þre foule synnes ben þre ful good remedies. Þe first is for to do good for good. Þe second is not to ȝelde yuel for yuel, but þe most parfit of alle is for to do good for yuel. And þis Crist dide for þe Iewis, whan he preied for hem as he henge on þe croos, and specialy whan he ȝaf sufficientli his lijf for hem þat so foule bla[sfe]meden hym, if þei wolden be conuertid. For þus he delyuerid many of þe Iewis from þe horrible peyne of helle þat aftir wern turned to Cristen bileue. But oþer bygunnen to seche of hym signes from heuen, þat is to seie, þat fijr shuld come doun from heuen as it dide in Helies tyme, or ellis leitnyngs and þundris, as diden in Samuelis tyme, or ellis þei wolden han had manna comyng fro heuen, as þouȝ þe myraclis þat Crist dide hadden be noone gret wondris. But he, as he saw her þouȝtis, þat is to seie, as veri God knew alle þyngs open and hid, and from whom mai no þyng be priue, seide to hem, "Ech rewme, dyuydid in itsilf, shal be desolatid."

Lo, þis is þe second part þat shewiþ what Crist answerd, and hou wiseli he rebuykid her myscalengyng. Certis, euen aftir þe lettir, þese wordis of Crist ben open ynow, for as litil þyngs of valew encreessen bi accord, so bi discoord ful soone þei sliden awei. But what þese wordis meenen goostli, Crist expowneþ hymsilf in þe next wordis: "If Sathanas," he seiþ, "be dyuydid in hymsilf, hou shal his rewme stonde?" As if Crist seide, "If it were as ȝe seien, þat I cast out fendis in Belȝebubis power, prince of fendis, þan is þe deuelis rewme departid aȝens itself, and so þe power of his malice mai not stonde. And if oon fend mai not put out an oþer, þanne seien ȝe faIs þat I cast out fendis in [þe] power of þe prince of feendis. And if oon feend mai cast out an oþer, as ȝe seien, þanne take good heede to ȝou silf , þat ȝe go out of his rewme þat is dyuyd, lest ȝe perisshe with hym foreuer."

Se now to Cristis hiȝ answer, þat is verili vertu and wisdom of God. For chese þe Farisees what part þei wolden, and ȝit wern þei fulli cauȝt bi vertu of word. For contrariouse þei wern to Crist, and so to þe rewme þat he was of and þanne wern þei of þe fendis rewme, for ech man must be of þe toon or of be toþer.

But se now what seide furþermore: "Certis if I cast out feendis in Goddis fyngir," þat is to seie, in þe power of þe Hooli Goost, whom Pharaos dyuynours knoulchiden, and clepiden hym þe fyngir of God, to whos vertu fendis moun not wiþstonde, "þanne sikerli is þe kyngdom of God comen among ȝou." As if Crist seide, "Demeþ not now wher it be þus bi þe outward siȝt þat ȝe han of my bodi, but demeþ wher it be þus or no, bi þe werkis þat I worche, þouȝ I speke with condicioun."

But now among oþer, þis word "kyngdom of God" haþ þre bitokenyngs. But specialy here it bitokeneþ Cristis persoon, þat Ioon Baptist spak of to þe Faresees seiyng: "Þer stood oon in þe myddil of ȝou, whom ȝe knowe not. " Also þis word bitokeneþ endeles blisse, þat riȝtwise folk shuln haue for her mede, þat Crist and Ioon Baptist prechiden to þe puple, seiyng: "Doiþ penaunce, for þe kyngdom of heuen neiȝþ ful faste." Also þis word "kyngdom of God" bitokeneþ Hooli Scripture, þat Crist seide shuld be taken awei fro þe Iewis and ȝouen to folk þat wolde do þe fruyt þerof, þat is to sey, worche þeraftir.

But now, as is seid bifore, þe fyngir of God is clepid þe Hooli Goost, and þat is for delyng aboute of dyuerse graciouse ȝiftis þat ben partid of þe Hooli Goost, wheþer it be to men or aungels. For in noon of oure oþer menbris is yshewid such a maner delyng as is parceyued in oure fyngers.

Lat now se what Crist seiþ ferþer: "Whan þe myȝti kepiþ his hous." Lo now, þis is þe þrid part þat confermeþ his former answer bi a conuenient simylitude, shewyng þat þer was noon acoord bitwene hym and þe feend. "Whan þe myȝti," he seiþ, "kepiþ his hous," þat is to sey, whan þe deuel þat is myȝti to noie man, neþeles, not as moche as he wole, but as myche as God wole suffre hym, whom not his owen vertu, but oure synnes maken strong and sogeten vs to his seruage, þat not oonli is strong, but also armed with many spiritual wickidnessis. For he haþ an helm of wickidnesse and a spere of synful delite, and a sheeld of hardnesse in synne, and an haburioun of dispeir, and a swerd of slauȝtre, and pride to his squyer, þat algatis goiþ bifore hym and doiþ myche shame to þe fiȝtyng men of þe lyuyng God. "Whan þis myȝti armed enemye kepiþ his hous, þe world," þat is to sey, þe fals wordli puple fulli set in wickidnesse, "þanne alle þyngs þat he weldiþ ben in pees." For vndirstonde wel þat noon, vnto þe comyng of Crist, myȝt taken awey his lordship þat he held cruely vpon mankynde. And þus seiþ Crist ferþer þat, "If a strenger þan he come vpon hym, anoon he shal ouercome hym." And þis was fulli verified whan Goddis Sone, Almyȝti Lord, cam and fauȝte with hym, strongli and wiseli, and aftir ouercam hym, and boond hym, and bynam hym his former power. And þus, as it is seid aftir, "þat þis myȝtier shal take awei alle his armes þat he trist ynne;" þat is to sey he shal quenche alle his disseyuable castis of his spiritual wickidnesse. And he shal take awei his spoiles, þat is to sey, he shal delyuere from his hold þe soules þat he had in his power.

Bi þis process, now moun we se þat þer is noon acoord bitwix Crist and Belial. And herfor seiþ Crist aftir, "He þat is not with me is aȝens me." Now vndirstande þat al þis is seid of þe deuel and his menbris, þat algatis ben contra[r]ie to Crist and his menbris. For þei gaderen not with Crist soulis toward heuenli blisse, but þei rauesshen and disparplen þese soules in dyuerse synnes.

But now come we to þe fourþe part þat shewiþ hou Crist confundid þe Iewis, prouyng þat þei wern ful of þe deuel. "Whan an vnclene spirit," seiþ Crist, "goiþ out from a man, he wandriþ aboute bi drie places." Goostli, þe vnclene spirit þat lediþ a man into many vnclennessis, went out of [þe] puple of þe Iewis aftir þat þei hadden take þe Lawe of Moises, and cam to þe heþen folk, þat ben bitokened bi drie places, for þei hadden not moisture of good werkis. But aftir þat þe heþen folk hadden kauȝt þe bileue of Crist, þe deuel fonde not in hem reste, bicause of moisture of hooli lyuyng. But aftir þat Crist had take flessh and blood, þe fend turned aȝen to þe puple of [þe] Iewis þat was outwardlich, as it were, clensid with bodili customs of þe Olde Lawe, but þei wern voide from good werkis and loue of Crist þat cam to saue boþe Iewis and heþen. And so, þis foule spirit took with hym seuen spiritis worse þan hymsilf, þat is to sey, a multitude of greuouse synnes, mayntened and vsid vndir colour of riȝtwisnesse, aȝens Crist and his menbris. And so þei ȝeden yn among þese Iewis and stedfastli dwelleden þere. And so þe laste of þe Iewis, wern maad worse þan her former werkis. For worse þei wern in blasfemyng Cristis persoon þan þei wern sumtyme whil þei dwelleden in Egipt. Þerfor, specialy, Cristis entent in þis process, was to speke of þese Iewis.

But now, ferþermore, þis mai riȝtli be strecchid forþ to euery such man þat þe deuel encumbriþ in his seruyce aftir þat man haþ bounden hym to God in takyng of his Cristendom. For whan man is baptisid and forsakiþ [alle] þe pompis of þe fend, þanne þe deuel goiþ out fro hym. And þanne he wandriþ aboute bi drie places, þat is to sey, he temptiþ þe hertis of hooli folk þat ben dried fro watrynesse of floteryng veyn þouȝtis and moisture of flesshli synne. And whan he fyndiþ not rest þere wheryn he mai abide bi synne, he seiþ, "I shal turne aȝen to myn hous þat I went fro." Þat is to sei, "I shal turne to þat mannes conscience from whom I was cast out in his baptym. And þere wole I haue my former possessioun and sogeten hym to my lordship bi manyfold synne." And þus whan he comeþ þerto first aȝen, he fyndiþ it swept with besyms, þat is to sei, clensid fro vices bi baptym but voide from good werkis.

But now take heede þat God haþ his besemes and þe deuel haþ his besems. Goddis besems ben þoo þat maken cleene Goddis hous, such a lord to dwelle ynne, as ben forþenkyng of synne, with hertili teeris, hooli preieris and almesdoyngs, and such oþer good fruytis. Þe deuelis besems ben þoo þat maken not his hous cleene, but raþer defoulen it out of mesure, as ben flesshli loue of þe world, wantounnesse of þouȝt, and despisyng of Goddis commaundementis, and such oþer yuel fruytis.

But þe seuen spiritis þat þe fend takiþ with hym, and bi hem makiþ his dwellyng in man, ben þe seuen heed synnes, þat also ben clepid worse þan þe fend hymsilf. For to vs, oure vices þat regnen in vs obstynatli, ben worse þan ben quyk fendis, for þei fiȝten aȝens vs withoute forþ, and þese vices bisilich werren vs doun wiþynne forþ. And ofte tyme hoomlich enemyes ben more greuouse [ þanne] ben fomen þat ben straunge. And þus seiþ Crist now next aftir þat, "Þe laste werkis of such a man ben maad worse þan þe firste." For lasse peyne shulde be to man not to knowe þe weie of treuþe þan aftir þe knowyng to falle backward fro Cristen lijf to fendis werkis.

Oþer wordis of þe fyfte part folewyng shewen þe worshipyng of Crist and þe blessednesse of hem þat heren Goddis word and kepen it. And if we wolen be partyners of þis hiȝ blisse, we musten hertili heren þe word of God and wilfulli kepyn it in oure lyuyng. For not oonli þe herers of Goddis Lawe shuln be iustified bifore God but þe trewe folewers þerof in worchyng shuln be glorified, withouten ende in blisse. Amen.

Alle þyngs þat ben conteyned in þis Euangelie ben ful of gret misteries. For whan Ihesu went from þe Iewri, he cam into desert and þe puple folewid hym. He heelid her sike folk; he had reuþe vpon þe hungri puple; and þese þyngs he dide not in þe morewnyng, neiþer in þe wexyng of þe dai, neiþer in þe myddil of þe dai, but at euen. And al þis was in token þat aboute þe ende of þe world, þat is bitokened bi þe euenyng, þe sunne of riȝtwisnesse wolde shewe his graciouse werkis for sauacioun of mankynde. And here [now] we moun se seuen graciouse þyngis. Oon is þe merci of oure Lord Ihesu whan he had reuþe vpon þe puple þat folewide hym. An oþer is þe gret vertu, wherwith he halp hem þat wern sike. Þe þrid is mekenesse þat for þis maungerie [he] wolde councele with his disciplis. Þe fourþe is good willynesse þat he had to his apostlis, whan he bad hem make þe folk to sitte. Þe fyueþe is goodlynesse in his worchyng whan he fedde þe hungri puple at þe fulle. Þe sixte is power whan he multiplied þus þe looues. Þe seuenþe is prudence þat þus litle and litle he made his chosen puple redi to hiȝer perfeccioun. For first hem þat wern vndir þe Lawe he fedde with fyue barli looues, in token of reule vndir þe Lawe conteyned in fyue bokis of Moises. Þe second tyme, hem þat wern newid in spirit bi bileue to þe Euangelie he fedde with seuen looues, in token þat trewe bileueris in Crist shulden receyue þe seuen ȝiftis of þe Hooli Goost. But þe þrid tyme he ȝaf to his disciplis as to þe parfite, þe mysterie of his flessh and blood, in token þat al þat ȝede bifore must [be] knyt vp to mannes profit bi þe vertu of Cristis passioun. But atte laste aftir al þis, he shal ȝeue graunt to his trwe seruauntis to ete and drynke vpon his boord in þe kyngdom of heuens vpon a graciouse maner.

But now turne we to þe gostli menyng of þis Euangelie. Whan oure Lord Ihesu had lifte vp his iȝen. Goostli, þe heuyng vp of þe iȝen of oure Lord Ihesu bitokeneþ his gret merci wherwith he biheld fro heuen vpon mankynde and delyuered [hem] mercifuly fro þe þraldam of þe deuel, þat is bitokened bi Farao but specialy oure Lordis yen ben spiritual ȝiftis þat mercifuly he grauntiþ to his chosen puple and whan he deeliþ hem such ȝersyues, þan he settiþ vpon hem his iȝen of pitee. And herfor seiþ þe Euangelist aftir: And whan he had seen a ful gret multitude, þat is to sey, Hooli Chirche gaderid togedere of foure parties of þe world, comyng to hym bi þe prechyng of þe Euangelie. For of þis multitude seiþ Crist hymsilf, in an oþer place, "Many shuln come fro þe eest and þe weest, and þei shuln sitte with Abraham, Ysaac, and Iacob in þe kyngdom of heuens." And take good heede þat it is seied þat oure Lord Ihesu saw a multitude comyng to hym. For as many as comen to hym bi bileue and bi loue, þis benyng Lord mercifulli biholdiþ hem, and in biholdyng gladli vnderfongiþ hem, and in his vndirfongyng loueþ hem, and so filliþ his loued children with breed of lijf and vndirstandynge.

And in token þat he is euermore redi to goostli refetyng of his chosen puple, þerfor seiþ þe Euangelist, whan he saw þis puple, he seide to Filip, þat is to sei, to ech goostli shepard of Hooli Chirche. Filip is as moche to sey as þe mouþ of a laumpe, and herfor goostli faderis of Hooli Chirche ben bitokened bi Filip, for whosoeuer take such hooli offis an hand, as þe laumpe ȝeueþ [his] liȝt at þe mouþ, so boþe in word and in dede, he must ȝeue liȝt of Goddis word. With word he muste ȝeue þe liȝt of trewe techyng to norisshe forþ þe puple of God in Cristen law; with ensaumple of dede he must ȝeue liȝt to proue with dede þat he prechiþ with word.

And herfor seide Crist to Filip, "Wherof shul we bie looues þat þis folk mowe ete?" As if Crist seide, "Wherof shul we bie wordis and sacramentis of bileue wherwith my trewe puple moun be fillid, þat þei faile not in weie of vertues, for goostli shepardis of Hooli Chirche musten puruey alle þese þyngs to her symple sheep vnderneþe. But þis he seide temptyng hym.

But now take heede þat þer is an yuel temptacioun wherwith wickid men ben temptid to her owen dampnacioun. And of þis temptacioun seiþ Iames þat God is an vntempter of yuel. Þer is also a good temptacioun wherwith God temptiþ his chosen puple for þe helþe of her soule. And þus was it seid to þe children of Israel, "Ȝoure Lord God temptiþ ȝou wheþer þat ȝe louen hym." Þus also it is seid þat God temptid Abraham. Þus also oure Lord temptid Filip of his ignoraunce to shewe hym þe slownesse of his bileue and to bitokene bi his special ignoraunce þe mysvndirstondyng of þe Iewis in þe Lawe þat God bitook hem. But he hymsilf wist what he was for to do.

For in foure maners as we reden in þe Olde Testament God of his hiȝ kunnyng visitid his puple . For he visitid oure fadris with myraclis, whan with many grete wondris he delyuerid hem fro þe power of Kyng Pharao. He visitid hem with benefetis, whan he reyned to hem manna fro heuen and fedde [hem] fourti wyntir in desert. He visitid hem with his commaundementis, whan he ȝaf hem a lawe of riȝt lyuyng bi Moises, þe gret profete. He visitid hem also with shourgyngs, whan he bitook hem for her synne into her enemyes hondis, and chastisid hem with dyuers tribulaciouns.

And vndirstonde wel þat in such maner he cam for to visite þe puple of þe Newe Testament. First, he visitid hem bi myraclis to brynge hem fulli in bileue þat he was veri God and man. Aftir he visitid hem bi benefetis for þei shulden loue hym þe more. Þe þrid tyme he visitid hem bi his commaundementis, to shewe hem þat he was a riȝtwise Lord. Þe fourþe tyme he visitid hem bi dyuerse shourgyngs, fo[r] he wolde be drad of hem. Bi myraclis he visitid hem whan he turned watir into wyn, whan he heelid men in þe palesie, whan he clensid mesels of her lepre, whan he reisid þe dede to lijf, He visitid his puple with benefetis, whan he fedde fyue þousynde [of] men with fyue looues and two fisshes, as is maad mynde now in þis Gospel. He visitid his puple with his commaundementis whan he ȝaf þese newe heestis; "Loue ȝe ȝoure enemyes, do ȝe wel to hem þat han hatid ȝou." He visitid his puple with shourgyngs as ofte as he chastisid hem bi [ony] pestilence, or oþer tribulacioun.

Ȝit also now-a-daies he visitiþ vs bi his myraclis, and ȝit bileue we not as we shulden; with benefetis, and we þanken hym not riȝtli; with his commaundementis, and we obeien not loueli. Also he visitiþ vs with dyuerse shourgyngs, and ȝit drede we hym not sufficientli. And herfor seiþ [þe] Euangelist aftir: But he wist what he was for to do.

It folowiþ ferþer: Filip answerd and seide to hym, "Two hundrid penyworþ of breed suffice not to hem þat ech man take a little what." Lo, hou Filip haltid ȝit in bileue. He knew wel Cristis goodnesse, but he vndirstood not ȝit sufficientli his gret power. For ȝit he had not hard þese wordis: "Filip, he þat seeþ me, seeþ also my Fadir." For Crist seide hym þese wordis aftir, a litil bifore he went to his passioun. Neþeles, to gostli vndirstondyng, Filippis wordis wern ful soþe, for no kunnyng, no worchyng, noon enformyng, seme it neuer so parfit, sufficiþ to helþe of mannes soule withouten Crist, breed of lijf, þat descendid fro heuen for mannes profit. And oon of his disciples, Andrew, Symound Petris broþer, seide to hym. Alle þese wordis ben seide to gret commendacioun of Andrew. In þat þat it is seid þat he was Cristis disciple is openli expressid his mekenesse and obedience. In þat þat he was clepid Andrew, þat is as moche to sey as manli, is bitokened his gret hertli stedfastnesse. And in þat þat he was clepid Symound Petris broþer, is faire shewid his bileue and good acoord of trewe loue. But now lat se what he seide. "Þer is oon child here þat haþ fyue barli looues and two fisshes." Lo, here he spak but fewe wordis, but he vndirstood ful moche more. Neþeles he spak manli, for his name is as moche to sey as manli. For but if he had vndirstonde þe gret Godlich vertu in his maistir, he wold not haue maad mencioun of fyue looues and two fisshes for to fede so many þousynde. And þus he seide ferþermore, "But what ben þese among so many?" As if he seide, "It is but litle or nouȝt þat I haue spoke of, but if þou blesse and breke and also multiplie þis mete þat ȝeuest mete to al mankynde." But here now what is bitokened bi al þis.

It is licli þat þis oon child was oon of Cristis disciplis or ellis, as summe men seien, oon of þe folk þat was fed, þat bitokened þe puple of þe Iewis. Þe fyue looues bitokenen þe fyue bokis of Moises wherbi þe Iewis wern tauȝt for to knouleche oon God, and for to haue knowyng of þe worldis makyng, and figurali to haue vndirstondyng of biheest of lijf euerlastyng to mankynde. Þe two fisshes bitoken resoun and vndirstondyng, and also profecies and þe Salmes wherwith þe puple of God is enformed and norisshid forþ in bileue. Also þis child bitokeneþ Crist and þe fyue looues his fyue woundis. But þese looues wern of barli þat is a sharp corn among oþer, and Cristis passioun was ful sharp, but ȝit it confortid at þe fulle, bi merci þat man gat þere þorouȝ as þis barli breed counfortid þe puple in releuyng of her hungir. Þe two fisshes bitoken watir and blood þat ben an oynement of stoor for Goddis puple, for þese two walliden out of Cristis side as sowuel to refresshe with mannes soule. But as we fynden treulich wryten þat þer is þre maner of breed þat is sett forþ on Goddis bord for þre maner of folk þat shuld be fed: breed baken vndir askis, as we fynden was leid at Helies heed; also breed maad of barli, as we maken now mynde of in þis Gospel þat fyue þousande men wern fed with; also breed maad of wheete wherwith foure þousande men wern fed as it is writen in an oþer place.

Þe first breed is ȝouen to pore men, þe second to seruauntis. Þe þrid breed is ȝouen to sones. Pore men at Goddis boord ben þei þat ben freel of hemsilf, þouȝ þei haue gode wille to vertu, and neden grete ensaumplis of mekenesse, to sette litil bi her flessh as litil prijs is sett bi askis. Seruantis at Goddis bord ben þei þat trauelen sore in exercise of depnesse of Hooli Scriptures, and bisien hem fast to wynnen awei foule errours for to haue þe cleene corn of vndirstondyng of Hooli Writ. But sharpe disesis musten þese seruauntis suffre, for so deden alle þat token feiþfulli þis trauel. Sones at Goddis boord ben þei þat holili resten in ese of inward swetnesse and ben not inwardli troblid in regard of þe toþer, as we moun se of Cristis modir, and parfit comtemplatif folk han such reste þat is swettir to hem þan þe wheete. And so to þe pore men is set forþ breed baken vndir askis to counforte hem with manyfold ensaumple of mekenesse, and to seruauntis is set forþ breed of barli to moue hem to trauele for mede folowyng, but to children is set forþ breed of whete to refete hem in counfortyng of her heuenli loue. And þus þese pore men receyuen her breed [to gret counfortyng, and þe seruauntis her breed] to her strengþyng, but þe sones taken her breed to her manyfold heuenli ioyyng.

It folewiþ ferþer in þe text: Þerfor Ihesu seide to hem, þat is to sey, to his disciplis, "Makiþ þe men for to sitte." Lo, þis was a gret dignite of þe apostlis, þat Crist wold haue hem to be helpers þat þei deserueden to be stiwardis of þe hiȝ seruysis of God. Also it was a gret vouchyng saaf of þis maistir, þat in ensaumple of mekenesse, wold ordeyne his disciplis to be togidere worcheris of so gret a myracle,

But take heede þat þe gestis saten not on peyntid bankeris but on hei þat was þere redi. And al þis was in tokene þat þei shulden lerne of Crist to dispise synful lustis of her bodi þat shal fade as gras to hey. And so Ihesus took breed. For first he bigan to do and aftir to teche. And whan he had do þankyngs to his Fadir, in ensaumple þat we shulden take and do alle þyngs with [þankyngs] to God, he delid aboute to hem þat saten at þe mete. And þis he dide boþe bi hymsilf and his apostlis whom he ordeyned mynystris of þe Newe Testament. But first he brak þe breed, for he hymsilf declarid þe Lawe, and þanne aftir wern many fillid bi þe techyng of his apostlis. And whan þei wern þus holsumli fillid with þe holsum mete of þis Lordis breed and fissh, he seide to his disciplis, "Gaderiþ þe releuys þat ben left ouer to þese men þat han eten." For parfit men bisilich sechen priuey mysteries of Hooli Writ þat ruyde folk cacchen not for inward boistesnesse of hemsilf .

But þe twelue lepis þat wern fillid with manyfold crummes of releef ben vnderstonden þe twelue apostlis and her trewe foleweris in her offis. Such lepis comynli wern put to seruyle werkis and such werkis bitokenen many synnes. But Crist of his gret grace clensid þese leepis, þat is to sey, þe apostlis and her trewe folewers, and fillid hem with relijf of holsum goostli mete so þat þei ouercomen men of gret noblei, myȝti and wise of þe world, and aftir ȝouen hem mete of many faire doctrynes. Þerfor þo men, whan þei sawen þat he had doon a myracle, þei seiden, "Þis is verili a profete þat is [for] to comen into þe world." Ȝit sum liȝt þer was in þese men þat liȝtned her herte whan þei hadden seen so gret a myracle of Crist. But ȝit wern þei not parfit in þe bileue, for þei clepiden hym þat was God and Lord of profetis, oonlich a profete. But sooþ þei seiden whan þei clepeden hym a profete, for þus he seiþ of hymsilf in an oþer place of þe Euangelie, "It falliþ not þe profete to die withoute þe boundis of Ierusalem." And so þese rude folk and symple profiteden more bi þe vertu of oon myracle þan þe scribes and Farisees þat hadden seie moche more, and lerned þe Lawe and profetis bokis, and ofte [hadden] rad and herd þat þat was writen of Crist.

But now what wondir is it to vs þat bileuen treuli þouȝ Goddis Sone fedde so many þousande with so fewe looues, þat alle þyngs made of nouȝt, gouernyþ and disposiþ, and alle þyngs beriþ vp bi his gret vertu. For certis, if we take heede to mouyng aboute of þe speris of heuen, to þe cours of sterris, to þe variyng of tymes, to þe settyng of erþe and broodnesse of sees, and to alle oþer þyngs þat bi hym ben made, without whom no þyng mai stonde, we shuln bi resoun knouleche hym veri God and Lord of alle creatures. But þat his Godhed was hid in flessh, and þat he shewid hym pore and abiect to men, it was of his gret vouchyng saaf and of his euerlastyng ordynaunce to sauacioun of mankynde. For if he had shewid hymsilf in þe gret clerenesse of his Godhed to þe world men shulden not haue susteyned þe siȝt of his gret briȝtnesse, for whan he was transfigurid bifore his þre apostlis, lo, þei fellen doun vpon [her] face and sufficiden not to se þat cleer siȝt. And for þis skil Goddis Sone araied him graciousli on such a maner in takyng of oure feble kynde þat þouȝ he were invisible bi his Godhed to vs here, we myte seen hym bi his manhed. And so it was to vs ful profitable þat he shewid summe meruels to his disciplis þat sawen hym here bodili, to strengþe vs þat shulden come aftir in bileue of his Godhed. For se now hou moche þese rude folk profiteden in seyng of Cristis myracle þat crieden and seiden on þis maner, "Þis is verili a profete þat is to come into þis world."

Þerfor, we to whom God haþ ȝouen more largeli and more parfitli to knowe þe misteries of þe kyngdom of God, seie we with mouþ and bileue we treuli þat he is veri Sauyour of þe world. For he seiþ hymsilf in an oþer place, "Mannes Sone is not come to deme þe world, but þat þe world be saued bi hym." And þis was sooþ fro þe tyme þat Crist was bore to þat he ascendid into heuen. And Poul seiþ þat God þe Fadir was in Crist þe Sone recounselyng þe world to hym, and so noon oþer creature was sent for to make a ful seeþ for mankynde þat was lore but he þat was a sufficient meene bitwen God and synful men, Ihesu Crist, veri God and man.

Þerfor holde we þis reule of bileue, and stidfastlich and feiþfullich fele we [þis] of Goddis Sone and worche we outward in dede acordyng with oure feiþ withynne þat bi þis bileue we mowe be fillid here with þe breed of lijf þat cam doun from heuen, and aftir haue hym in ful knowyng in blisse þat neuer shal haue ende. Amen.

Whan þat Cristis passioun was nyȝ, ofte he cam to þe Iewis, and repreued hem and conuyctid hem of her falshed but he turned hem not from her vntreuþe. And þis was doon þat Isaies profecie shuld be fulfillid þat was þis: "Blynde þou þe hert of þis puple, and make her eeris heuy for to here, and close her iȝen, lest þei se with her iȝen, and here with her eeris, and vndirstonde with her hert, and be turned for to be heelid." And þus as wood men dispisen þe leche þat is sent to hem, so þei dispisiden Goddis Sone, and clepiden hym a synnere and a deceyuere. But he not maliciousli nor with viciouse dispisyng, shewid hem þat wern out of resoun her vnresonable wordis, answeryng hem on þis maner, "Who of ȝou," þat is to sey sones of þe deuel, bi folewyng of his trace, and sones of synne, bi manyfold shrewid worchyng, "shal vndirnyme me, as I mai ȝou and ȝoure fadir of manyfold synne."

Soþ it is þat Crist miȝt not skilfuly be vndirnome of orygynal synne, for so Goddis Sone was maad flessh and dwellid among vs þat he took verilich þe kynde of man withouten receyuynge of filþe of synne; nor noon myȝt bi resoun vndirnyme hym of actuel synne. For as Petir seiþ, "He dide not synne nor gile was founden in his mouþ." And so bi certeyn propirte, he was þe brasen eddre þat had not venym in hymsilf but put out venym from oþer. And herfor Crist seide ferþermore ful sharpli to þe Iewis, "If I seie ȝou treuþe, as þe Lawe and þe profetis beren witnesse of me, whi bileue ȝe not to me? Certis, for ȝe ben sones of dampnacioun and of þe deuel."

But now take riȝt good heede þat oon it is to bileue Crist, an oþer for to bileue to Crist, and an oþer for to bileue in Crist. For to bileue Crist is for to bileue þat he is Goddis Sone and veri man, and þat he come into þis world [for] to aȝenbie mankynde, and to make vs attoon with þe Fadir of heuen. For to bileue to Crist is for to gladli here þe wordis of lijf þat he tauȝt openlich to þe world, to obeie without aȝenseiyng of mouþ to his preceptis þat ben forme of veri techyng and no þyng to doute of his bihestis þat ben ful of treuþe. But for to bileue in Crist, is for to bileue þat he, aftir his Godhed, is fullich liyk his Fadir, and not aftir his Fadir bi tyme, [not] lower þan his Fadir bi power, not vneuen to his Fadir in blisse, [not] dyuydid from his Fadir in substaunce. And so to parceyue þis withynforþ withouten ony doute, and to worche sufficientli withoutforþ acordyngli to þis stidfast parceit withynne, is for to bileue in Crist. But þe wickid Iewis, ful enemyes of treuþe, wolden not in þis þrid maner bileue noon of þese poyntis in Cristis persoone. And þus in a maner þei wern worse þan fendis þat bileuen in þe first wise, and þerwiþ quaken for fere. For if þei hadden ben on Goddis haalf, þei wolden gladli haue herd Cristis wordis or ellis trowid to his werkis. And herfor it is seid aftir, "He þat is of God, heriþ Goddis wordis," þat is to sey, he loueþ Goddis wordis, and kepiþ hem in his lyuyng .

But now on þre maners is a þyng seid to be of God: bi kynde, as Crist Ihesu þat spak þese wordis; bi grace, as is euery wel bileuyng man; and þe þrid, bi cause as is ech kynde of creatures. And þus þis wickid generacioun of Iewis bi oonlich cause was of God, þat is cheef cause of beyng of alle creatures, but bi grace it was not of God. And þis witnessiþ Crist openli, aftir seiyng, "þerfor ȝe heren not for ȝe ben not of God." But now vndirstonde þat þer ben foure maner of folk þat comen and heren Goddis word. For summe heren, but þei vndirstonden not, nor fulfillen it in dede, as symple folk of litil kunnyng. Summe heren Goddis word, and vndirstonden it, but þei kepen it not as þe dispisers of Goddis word. But summe heren Goddis word and vndirstonden it and kepen it, as þe heires of þe kyngdom of heuen. But þe fourþe maner of folk neiþer heren nor vndirstonden, nor doon aftir Goddis word as men þat ben out of bileue. And þese last maner of folk ben bitokened bi hem þat seiden on þis maner, "Sey we not wel þat þou art a Samaritan and hast a deuel."

Lo, for þese Iewis wern conuyctid þat þei wern neiþer Abrahams sones nor Goddis sones, but þe sones of þe deuel, anoon þei turneden hem to repreuyng wordis. Neþeles, soþ þei seiden, þouȝ it were not with god entent, þat he was a Samaritan. For Samaritan is as moche to sey as a kepere, and Crist was keper of mankynde. And herfor seiþ Dauyþ þus of Crist, "Lo, þou shalt not nappe, neiþer slepe þat kepist þe puple of Israel. " But þei lieden falsli whan þei seiden he had a deuel, for as þe apostle seiþ, "Al þe fulnesse of þe Godhed dwellid fulli in Cristis persone." And þus Crist denyed not þat he was a Samaritan, but he forsook þat he had a deuel.

And so here he ȝaf vs a faire ensaumple of pacience, þat we shuld not maliciousli ȝyue an yuel word for an oþer. And herfor Crist answerid þus with al myldenesse to [þe] deuelich Iewis, "I haue not a deuel, for in no þyng consente I to fendis." And for to proue þis, he seiþ anoon aftir, "But I worshipe my Fadir." And [þat] is myslikyng to alle fendis, for he þat honouriþ God, wiþstondiþ þe fend and confoundiþ hym, and terryþ hym.

Þat þis Sone [worshipid] his Fadir shewed his dedis, his conuersacioun, his vertu and his prechyng. For what meruaile þat he seide or dide for þe tyme of his manhed, he dide it fulli to þe glorie of his Fadir. "But ȝe," seiþ Crist, "han inhonourid me with foule repreuyngs and oþer beryngs an hond of synne. But I," seiþ Crist, "seche not myn owen glorie, þat is to sey, mannes fauour in þis world. For þer is oon þat sechiþ it, þat is to seie, my Fadir, þat shal glorifie me hastili bifore ȝoure siȝt. And he shal deme it, for he shal kepe ȝoure myscalengyngs to my doom in þe last dai."

It folewiþ ferþer in þe text: "Soþeli, soþeli, I sey to ȝou, whoso kepiþ my word, he shal not se deþ withouten ende." ȝe han herd now Cristis pacience and myldenesse, se now his grace and his bonernesse. He clepid aȝen þese blasphemyes [to] lijf [of] vertu. He rehersid not þe iniurie þat þei putten [on] hym. He enformed hem þat erriden so foule. He clepid hem with fairnesse to helþe þat wolden not þerof And al þis is to oure ensaumple þat we shulden doo on lich maner. For as gode men ofte tyme whan þei suffren disese ben þe bettere, so yuel men ofte tyme ben þe worse for goodnesse þat is profrid to hem. And so þese Iewis wolden not here wordis of treuþe but seide, "Now haue we knowe þat þou hast a deuel." Hou myȝt þis wickid generacioun more synfuli haue berkid aȝens Crist þat was so meke? Lo, hou for profore of Cristis goodnesse þese wickid Iewis wern þe worse, and seiden þat Goddis Sone had a deuel, þat bi his owen vertu droof out fendis and made hem do at his commaundement. And not oonli þei ȝeld[id]en yuel for good, but to þe encrees of her dampnacioun, as þe maner of shrewen is, þei traueleden to maynten forþ her errour, seiyng, "Abraham is deed and þe profetis."

Lo, for to shende Cristis sentence, þei brouȝten forþ Abraham and þe profetis þat wern [veri] kepers of Goddis word, and neuerþeles þei dieden, and þus hem semed þat Cristis wordis wern vntrewe þat seide, "Whoso kepiþ my word shal not die withouten ende." But þer ben foure maner of deþis, but þei vnderstoden not for her flesshlynesse of wich of hem Crist ment. Þe first deþ is deþ of soule þat forsakiþ her God bi synne, but many bi þe gret merci of God keueren aȝen from þis deþ. Þe second deþ is deþ of bodi; and þis deþ neiþer gode men nor yuel shuln a-sterte. Þe þrid deþ is deþ of soule oonli þat it suffriþ in pyne whan it is departid fro þe bodi. Þe fourþe deþ is whan þe soule receyueþ his bodi to be cast in fier withouten ende; and þis is þe deþ þat oure Lord spak of, þat þe Iewis vndirstoden not. Þis deþ saw not Abraham, neiþer þe profetis, bi experience suffryng it in hemsilf, bicause of riȝtwisnesse of her bileue.

And Crist spekiþ ferþer of Abraham, and seiþ þus to þe Iewis, "Abraham þat was ȝoure fadir aftir þe flessh, for he was þe fer stok þat ȝe comen of, but ȝe ben not his children bi trewe folewyng of his bileue, and þat is moost for to charge, ioied þat he shuld se my day. Þat is to sey, he ioied þat it was shewid hym bi þe Hooli Goost to vndirstonde an euerlastyng day of blisse. He ioied þat he shuld se in spirit my day of takyng mankynde for sauacioun of hym and his childryn. And for it is writen: 'Þe desijr of þe riȝtwis man shal come to hym' þerfor, he saw on þis maner, and was gladid. He saw in spirit myn endeles day, whan in figure of þe hiȝ Trinite, he receyued me with two aungels. He saw in spirit my day of takyng of mankynde whan, in figure of my incarnacioun, he sent his seruaunt with his sone, for his sone shuld wedde a wijf, and made his seruaunt to swere vpon his leende." For in þis dede he saw afer þat Crist shuld be bore of his seed, þat shuld aȝenbie mankynde þat was forlore.

But now, aftir moral sence, þer ben þre spiritual daies þat man lediþ his lijf ynne. Þe first day is drede, þe second is treuþe and þe þrid is charite. Þe sunne of þe first dai is power; þe sunne of þe second dai is wisdom, and þe sunne of þ[e] þrid dai is benyngnite. Power parteyneþ to þe Fadir, wisdom to þe Sone, and benyngnite to þe Hooli Goost. Of þese daies seiþ Dauiþ þus, "Shewe ȝe fro dai [in]to dai his helþe". What is [his] helþe? Oure Lord Ihesu, þe Fadris Sone of heuen þat haþ taken kynde of man. And þerfor he is clepid helþe, for bi hym man is reformed to helþe, boþe of bodi and of soule. And þus þe dai of wisdom, þat is to sey of oure Lord Ihesu is treuþe, for þer was noon worþi to be sent for to fulfille treuþe but he in whom stood al fulnesse of treuþe. For he it is þat, as he bihiȝt, haþ aȝenbouȝt mankynde and alle þyngs fulfillid þat wern biforseid of hym bi profetis. And so of þis dai Abraham ioied, for he [knew] in spirit þat Goddis Sone wold aȝenbie man and þis he couetid with gret desijr.

But day of drede was in tyme of þe olde Lawe þat [bi] gret pyne tauȝt synful men to drede and to knowe her God, and þis knowyng was þanne dai, but not cleer, for it was ful dusk bi derknesse of synne. And in þis dai was Goddis power of punysshyng moche shewid. But þe dai of treuþe is day of helþe, þat sette a-doun synne and made þe former dai more cleer, not vttirlich takeng awei þe former drede, but chaungyng it into more better drede; and þis was a gret wisdom of Ihesu Crist þat is treuþe. But ȝit was not ful clerenesse of þis dai among men til þat þe dai of þe Hooli Goost, þat is to sey charite, were ioyned to men þat wern in tyme of þis former treuþe. For as it is writen, þe Hooli Goost tauȝt al treuþe and fullid þe world with grace and vertu. And so in þe tyme of þe Olde Testament, þat riȝtli mai be clepid dai of drede, was mannes synne openli punysshid bi þe dredful power of God þe Fadir.

But now in tyme of þe Newe Testament, þat mai wel be clepid dai of treuþe, God, þe Second Persone veri treuþe, dide awei synne fro man þat treulich wold receyue his Lawe. And of þis day not oonlich Abraham but also alle his feiþful children aboute in þe world maden ioye. But in tyme of liȝtnyng of þe Hooli Goost, þat is clepid dai of charite, haþ man mater of gret confort, for he makiþ man sad in al goodnesse þat he haþ bigunne. And þus drede, treuþe, and charite ben þre daies iourney þat we shulden trauele ynne, if we wolen be trewe Abrahams sones þat in figure herof, ȝede þre daies to offre Ysaac his sone vp[on] þe mount þat God bad hym. For drede techiþ vs to bowe from yuel; treuþe lerneþ vs to do good; but parfit charite enformeþ vs to contynue in godnesse. And þis is sumwhat þe menyng of þese wordis: "Abraham ȝoure fadir ioied þat he shuld se my dai and he saw it and was gladid."

But þe Iewis, al ouercomen with flesshli errour, vnderstoden not a Godlich kynde but oonlich þe kynde of man in Cristis persone; and þerfor þei seide, "Þou hast not ȝit fifty wynter and hast þou seyn Abraham?" ȝhe, þouȝ Crist bi his manhed had be an hundrid wynter olde, ȝit shuld not he in al þis tyme haue seyn Abraham lyuyng in flessh. And so for to distrie þe errour of flesshli vndirstondyng of þe Iewis, Crist shewid hem þat he spak to hem of his Godhed and seide þus, "Soþeli, soþeli, I seie to ȝow, bifore þat Abraham shulde be maad, I am." He seide not, "Bifore þat Abraham shuld be maad I was," but "I am." For to his Godhed al þyng is present. But þe Iewis, enemyes of treuþe, supposiden þat þis had ben a gret blasfemye and token vp stones for to cast vpon hym.

Lo, as flesshli men rennen to flesshli werkis, so [þe] hard men of hert runnen to stoones, and purposiden for to haue þrowen hym doun and slayn hym of whom þei shulden haue axid lijf and forȝeu[en]esse of her synnes. But Ihesu for to shewe þat he dide as he tauȝte, hid hym and went out of þe temple. And [so] he ȝede out and hid hym, for ȝit was not þe houre of his passioun come, and also he chees not þis maner of deþ. And þis goyng out and hidyng bitokened þe wiþdrawyng of his grace fro þe Iewis, and þat he wold ȝeue it to heþen folk, for he seiþ hymsilf in an oþer place, "Lo, ȝoure hous shal be left to ȝou desolat."

And þus Crist, with his ensaumple of pacience, sufficientli enformeþ vs þat whan we moun wiþstonde oure enemyes, we shulden mekeli bowe awei from her maliciouse pride. Þerfor if we wolen verili be pacient, þreste we out noon irouse wordis, þouȝ men speken maliciousli to vs. Holde we no wraþþe nor hate in hert, but ouercome we yuel men with oure goodnesse and, þat more is, loue we hem þat we þus suffren. For he þat loueþ not his pursueris but suffriþ hem, he ȝeueþ not forþ pacience, but feyneþ hym for to shewe it. And if we moun not resonabli ceessen þe wraþþe of oure pursueris, at þe leest fle we from hem and ȝyue we place to her wraþþe. For if we wolen treuli folewe Crist, it is more glorious victorie to ouercome bi pacient suffryng þan bi bodili maisturful wiþstondyng aȝen. And þus pacience, as seiþ þe apostle, is ful necessarie to vs. For whan man haþ it without feynyng, it meueþ man moche to manyfold plesyng of God. It makiþ a man plese his neiȝbore. It quenchiþ wraþþe and brekiþ pride. It makiþ a mannes hert glad. It kepiþ mekenesse and charite. Also it loueþ riȝtwisnesse and dressiþ a mannes hope vp to Godward, and hem þat contynuen treuli þerynne it bryngeþ hem to blisse þat haþ noon ende. Amen.

Oure Lord Ihesu, whan he shuld go toward his passioun, and vpon Palm Sunday shuld come vp to Ierusalem, he chees hym a wey þat bitokened vertues of obedience and mekenesse. And þis was for ensaumple of Cristen men þat [shulden] be his disciplis to wandre in þe same spiritual wey, and withouten ony turnyng backward, to folewe hym þat is wey, treuþe and lijf. For as seiþ Ioon þe Euangelist, "He þat wole dwelle in Crist, must wandre as he wandrid." And þerfor he þat presumeþ to go an oþer weie, he shal not be Cristis disciple or his folewer, to þat he turne into Cristis weye aȝen.

And so þer ben þre maner of weies wherynne ofte tyme dyuerse men walken. Þe first is weie of God; þe second is weie of man; þe þrid is wey of þe fend. Þe wei of God is treuþe; þe wei of man is necessite, þat he drawe on oon [side] or oþer; but þe wei of þe deuel is wickidnesse. Þe wei of God and þe wei of þe deuel moun not be bowid, þat ne þei strecchen ech of hem to his ende, for þe wei of God mai not be yuel nor þe wei of þe deuel mai not be good. But þe wei of man is chaungeable for it mai be bowid ouþer to þe wei of God or ellis to þe wei of þe fend. And so if mannes necessite be bowid to couetise, and so to oþer wickidnesse, þanne it is maad wei of þe fend; but if it be bowid to good mesure, and so forþ to oþer riȝtwisnesse, þanne it is maad þe wei of God þat takiþ his bigynnyng of mekenesse.

And herfor oure Lord, whan he cam to Ierusalem, he sat not vpon a proude hors, but vpon a boner and a meke asse. And bi þis asse mai riȝtli be vnderstonden Holi Chirche or ech persone þerof bi hymsilf. And þus seiþ God bi Ysaie, "Vpon whom shal my spirit reste but vpon þe mylde and þe meke and on hym þat drediþ my wordis." And Crist bad his apostlis to vnbynde þis asse, in tokene þat þei hadden power of byndyng and losyng of mennes synnes in Holi Chirche. And vpon þis gostli asse Crist sitteþ and restiþ ech dai, and makiþ hir esi with þe ȝok of his techyng and loue of vertues, and so at þe laste bryngiþ hir to his stable of blisse euerlastyng þat is bitokened bi erþeli Ierusalem.

But if we take riȝt good heede to þe bigynnyng of þis wei, myddil and ende, we moun haue þerbi gret edificacioun. For lo, oure Lord took his wei fro Bethanye, þat is to sei, fro þe hous of obedience. For as þe apostel seiþ, "He was maad obedient to þe deþ of þe cros." And þus ech man þat wole come to Ierusalem, þat is to sei, to þe blisse of heuen, he must bigynne at þis weie of obedience. For whoso wole forþenke hym of his synne and aftirward fle yuel dedis and so offre hymsilf a quyk oost to God, he must haue a louelich drede wiþynneforþ and fle synful flesshli desires þat fyȝten aȝens þe soule. For whil a man dwelliþ in synne and so folewiþ his owen flesshli wille, he is not treulich obedient. But aftirward Crist cam to Bethfage, þat is to sei, to þe hous of a cheke, þat bitokeneþ knoulechyng.

And se now þe gode acoord of þis iourney. First is set obedience, and aftirward knoulechyng. For man must first obedientli forsake his synne, and þanne he must knouleche Crist with his mouþ to his helþe, as þe apostle seiþ. For, as withouten veri penaunce, litel or nouȝt profitiþ knoulechyng of mouþ, so without treue knoulechyng of mouþ, man plesiþ not Crist his God.

And aftir þis Crist ascendid to þe Mount of Olyuet, þat is to sey, to þe werkis of merci, wherynne charite is norisshid and wexiþ warm, as olyues wexen and ben norisshid in mountis. And herfor seiþ a gret clerk þat no þyng commendiþ a man more to God þan doiþ merci, nor no man shal be more blessid, þan he þat vndirstondiþ vpon þe nedi and þe pore. Whi so? For in þe yuel dai, God shal delyuere hym. And not oonli he shal delyuere hym from yuel of wickid men, but also he shal glorifie hym in þe blisful ȝeldyng of riȝtwis men. [Þis] is þe wey of þre daies iourney þat we musten nedis passe if we woln ascape fro þe fend, þat is bitokened bi Farao, and make sacrifice to God with clennesse of herte, with puttyng awei of foule synful þouȝtis, þat ben bitokened bi þe abhomynaciouns of Egipt.

Also þese þre vertues ben bitokened bi þe þre ȝatis þat þe puple of Israel muste passe þorouȝ or þei entriden into þe lond of biheest. Þe first of þese ȝatis is narow. Þe second is narower, but þe þrid is narowest, for as Crist seiþ, "Þe wei þat lediþ to lijf is narow and hard. " And so þe first ȝate, þat is to sei of obedience, is ful narowe, for streiȝt it is obedientli to forsake oure olde synful wone, and tempre oure wille and werkis aftir Goddis biddyng. For such yuel customs ben as bitter wedis þat drawen doun þe swete corn. But we musten ordeyne vs hokis of penaunce and of hooli preiers, and so bi þe help of God, we shuln litil and litil kut hem vp.

Þe second ȝate, þat is to sei of treue knoulechyng of Crist, is more streiȝt, for many for shame and for leesyng of wordli frenship and oþer peyne, dursten not treulich knouleche þis name. But Crist seiþ þat whoso is ashamed of hym and of his wordis, Mannes Sone shal ashame hym, whan he comeþ in þe maieste of his Fadir and of his holi aungels. And as touchyng wordli frenship Crist seiþ þat whoso loueþ fadir or modir, sustir of broþer, ȝhe, or his owen lijf, more þan hym, he is not worþi to be his. And, as touchyng oþer peyne, Crist seiþ, "Nyle ȝe drede hem þat sleen þe bodi, but drede hym þat boþe bodi and soule mai caste into helle. " And for þis k[n]oulechyng is hard, þerfor bi sich knoulechyng of mouþ is helþe maad to mannes soule.

Þe þred ȝate, þat is to seie of loue and merci, is moost streiȝt, for hard it is alle þyngs to forsake for Goddis loue, but harder it is a man þat tristiþ in his richessis and wole not spende vpon þe pore, to entre into þe kyngdom of heuen. For þe ȝate of merci and of loue receyueþ pore men and in mysese, and þat more is, it receyueþ enemyes to loue; but bi þis ȝate passiþ not þe wickid riche man nor þe auerouse nor þe wraþful man. And þus it is nedeful to go vp to þe Mount of Olyues, þat is to sei to þe werkis of merci, and so wiþ þis goostli oyle of gladnesse to anoynte þe hardnesse of oure hert. For oyl of olyues puttiþ awei achis and aswagiþ swellyngs and alwei fletiþ aboue and makiþ a mannes face glad. So charite makiþ esi and delectable to man þe werkis of merci þat bifore wern to hym harde, for þouȝ a man þenke þese werkis esi to hym þat is of þe gret grace of God þat makiþ of bitter þyngs swete. And in figure herof in Helisees tyme, þe mete þat was in þe pot was bittir to þe profetis sones, and herfor þei seiden to Helisee, "Goddis man, deþ is in þe pot." And he spryngid meele in þe pot þat bitokeneþ þe grace of God, and anoon þe mete was swet ynow to hem alle, to whom bifore it was bitter.

But now bicause þat in þe Mount of Olyuet, þat is to sey, in hiȝnesse of such vertues, sum tyme crepiþ yn swellyng of pride, þerfor we muste go doun to þe Vale of Iosaphat, þat is as moche for to sey as mekenesse of doom. For if man ascende to hiȝnesse of vertues and folili presumeþ þat he haþ þis of hymsilf, he demeþ not mekeli nor riȝtli hymsilf. For he þat is in þe valey of mekenesse, he rettiþ it fulli to God, and if he do ony þyng yuel, he puttiþ it to his owen feblenesse. And þus such a man takiþ heede to his owne freelte. He doiþ noon vnworship to Goddis grace. He worshipiþ hem þat ben hier of degre þan he. He suffriþ his euene; he is felawlich vertuousli to hem þat ben lower þan he. And þus at þe last, he entriþ ful sikirli into Ierusalem, þat is to sey, to þe visioun of pees, with moche worship and ioie.

For in token herof, Crist entrid on Palm Sunday into Ierusalem, and wolde be receyued of þe puple, with preisyng and worship of whom he was vnworshipid longe bifore. And al þis was doon to enforme vs þat shulden vnderfongen hym, to mete hym with braunchis of palmes, þat is to sey, with floures of vertues, and to strewe oure cloþes in þe wey, þat is to sey, to putte awey oure synful fless[h]li lustis, þat we mowe vndirfonge hym and brynge hym with al spiritual myrþe to þe temple of oure soule.

Also oure Lord wolde haue pore men and children for to mete hym, in token þat hym likiþ moche þe seruyce of ynnocent men and meke. And herfor seiþ Crist in an oþer place, "Suffriþ litle children for to come to me, for of such is þe kyngdom of heuen." As if Crist seide, "Veri ynnocent men and meke deseruen to haue þe kyngdom of heuen, and not wickid men nor gilours." Þerfor pore men shulden not be dispisid nor caste awey, but þei shulden be receyued, loued and worshipid as Cristis temple, as þe receyuyng place of þe Hooli Goost, and þe herburgeries and hostagis of þe Hooli Trynyte.

But þat þe cumpany of puple ȝede bifore and cam aftir, criyng to þe sone of Dauiþ, bitokeneþ oon bileue of God in þe Olde Testament goyng bifore, and in þe Newe Testament folewyng aftir. Þerfor if we wolen treuli folewe Crist, we musten wandre in þe wey of obedience, for bi þis vertue we musten gete aȝen þa loue of God þat we losten bi vnobedience. Also bi obedience we musten gete aȝen oure heritage of blisse þat we losten bi vnobedience. Also if we wolen come to þe visioun of blisful pees, we musten holde þe vertu of trewe knoulechyng of Crist, þat is, as it were, þe second boord þat kepiþ vs from drenchyng in synne. For it is lasse greef for to suffre shame and peyne of men here þan to be shamed bifore God and alle his halewen, and to renne into endeless dampnacioun of helle. Also if we wolen haue endeless worship with Crist, we musten fulfille þe werkis of merci as he hymsilf haþ tauȝt vs. And þanne we shuln haue merci at þe fulle and as it were, gold for erþe and an hundrid fold for oon, and þe best good þat mai be for þyng of nouȝt in regard of þat. But now with þese þre vertues we musten haue mekenesse, not oonli in mouþ, but also in hert and in werkis, for þis vertu is keper of alle þe toþer. And þanne with þis trewe loue, we shuln come aftir to þe visioun of veri pees, þat is to sey, to heuenli Ierusalem, and with gret goostli solempnite, receyue þere Ihesu Crist with Ebreu children and so ioie with hym withouten ende. Amen.