A Stanzaic Life of Christ :: :: University of Virginia Library

Circa Christi ascensionem septem sunt consideranda, Primo, vnde ascendit, Secundo, quare non statim post resurrectionem ascendit, Set tot dies expectauit, Tercio qualiter ascendit, quarto cum quibus ascendit, Quinto quo ascendit, sexto quare ascendit.

Primo vnde ascendit.

Seuen causes bien for to hede
Cristes ascensioun touching,
as I wol reken and her rede
in Latyn, ȝif ȝe hauen likyng.

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as to the furst I ȝow behe[t]e,
God stegh from erthe to heuen in hye
from the mounte of Oliuete
on that side that is Betany,

The whiche mounten callet was
mounte of th[r]e lighteȝ skilfully,
and whi that mounte that nome has
I schal declar apertely.

For in night toward the west
fuyr in the temple made hit light,
that brend of the best
and most communely be night;

and in the morn toward the est
the sunne-bemes wer ful bright,
and ȝiuen light to most and lest
er the cite hauedet any sight;

Also that hulle hade grete plente
of oyl that norisshes light be kynd,
so mounte hit is of lightes thre,
bi these skilles as I fynde.

and to this hulle i-wis
God bade his disciples go
that selue day that he did this
and went [to] weele from wordle woo.

that day of his ascensioun
twies I finde apperet he
to his disciples praing boun,
elleuen that wer in one meyne;

as thay eten in a place
the whiche thai wer wonet to,
that day at home twye he was
to teche hom what thai schuld do.

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for the aposteles euer-ichone
and his trwe disciples also
and wemen that leueten him opon
about that place wer duelling tho,

that is to wete in mounte Syon
ther keng Dauid hade his palays,
and ther a soupyng-place was one
ther God mande as boke mynde mas:

Erat Cenaculum grande Stratum in quo Dominus precepit pascha parari.

and in that ilk, large halle
that God made in his maunde,
woneden the apostels alle
alle that tyme, as reden we,

Other disciples and wymmen
in diuerse vones alle aboute,
for sadde beleue hade neuer one then
but alle this while wer in grete doute.

thenne as thai eten in that halle,
Crist to hom conne appar
and repreuet ther hom alle
of fainte bileue, as ȝe moun ler

by Markes gospel that he mas
and vche redis as this daye,
for [til] the Holi Gost sent was,
imperfite wer alle thai.

thenne when Crist whit hom ete
he bade hom thai schuld tak the way
to the mounte of Oliuete,
ther eft he shewde him, soth to say.

and ther to summe onsuaret he
that frayneden indiscretely,
thing that ȝe moun sothle see
in that gospel that er saide I:

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Recumbentibus &c. Domine si in tempore hoc restitues &c. Non est vestrum nosse &c.

thenne hef he huppe his honndeȝ two
and blesset hom all whit mild steuen,
and befor hom alle tho
Stegh vppe in-to the blisse of heuen.

& in the place that he in stode,
A glose sais in the euangely
A chirche was made of werk ful gode
that ȝette is sene apertely.

but sithen that tyme might neuer mon
make a pament in that place
that Ihesu Crist stode opon
when he to heuen stegh thurgh his grace,

But ay sithen has bien sene
in the hard marbul stone,
right as a mon in sond had bene
or ellus opon s[now]e han gone.

Circa secundum, quare scilicet statim, vt resurrexit, non ascendit, sed per quadraginta dies expectare voluit.

as to the secounde poynt go we,
and telle whi he went not to blis
anone after the dayes thre
when he was risen, nowe knowe we this;

But after that risen from deth was he,
fourty he abode i-wys,
thre skilles [nowe] ȝe schun se
that he did wel and not Amys.

Primo propter resurrectionis certificacionem.

the furst was for to certifie
his werray resurrectioun,
that he was risen bodely
the selue that suffert passioun,

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and in his dede no fantasy
to blinde men whit aȝayn resoun.
he ete and dranke oft openly
[& to schow his body ofte was boun.]

for ȝif that fantasy hade bien
in his dede be any way,
mon schuld nother haue feld ne sene
flesshe ne blode ne schewet aye:

Quia spiritus carnem & ossa non habet.

Als hit was mor difficulte
to preue his resurrectioun,
by werray whit ȝe mone wel se,
thenne for to preue his passioun,

ffor passioun in dayes thre
might wel be preuet by resoun,
but mo dayes be[l]euet be
bytwene tha[t] and the ascensioun.

Therfor Leo the Pope preching
thonkes Crist in his sermoun
off his nedeful tarying
that tyme for our saluacioun,

‘for wel better,’ he sais, ‘hit was
that hese disciples haden drede
of his rising in that caas,
thenne we after for mor drede.’

Leo papam, Sermone de ascensione: Gratias Agimus diuine dispensacioni & sanctorum patrum necessarie tarditati. Dubitatum est ab illis, ne dubitaretur A nobis.

The secounde cause whi he abode
was for to comfort his meisne
and make hit knowen to hom Abrode
that risen verraily was he.

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for thagh God wil men to hym der
sum time haue tribulacioun,
ȝet bout comfort in no maner
he may not leue hom by resoun,

And wel thai wist that dede was he
but of his risyng þai wer in drede,
therfore oft time hym to se
to comfort hom hit was gret nede.

the thrid cause ful thester is,
but ȝet as negh as I con
declare I wil hit now I-wys,
sum sauour ȝou to haue þer-on.

ffor we shuld haue vnderstondyng
that Goddes comfort in gret nede
passes fer his chastisyng
And tribulacioun, as I rede,

therfore his comfort is liknet her
As an hour is to a day,
And as a day is to a ȝer,
And in quat maner I shal say.

ffor ȝif þat Goddes derlyng der,
And qvo-so serues hym any way,
suffer wo in any maner
for riȝtwysnes o[r] for gode fay,

the ioy that he shal haue þerfore
shal pas þe pyne hym forto pay,
for his godnes so mich more
As a ȝer is bi a day,

or as a day is by an hour,
that sich as rulen wel hor witt
moun knowe hor mede for that langour
fourty-folde forto be qvytt.

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therfore þe prophet Isaye
sais he wold preche one likyng ȝer
Aȝaynus one day of anye
to God that ȝeldes in that maner.

Isaie xvi: Predicarem annum placabilem domino, diem vlcionis Deo nostro.

her apertly ȝe moun se
one day of tribulacioun
Askes one ȝer whit to be
of comfort & remissioun.

so to conclude our first mater
And sett an hour to a day,
ffourty houres bout wer
Ihesus in his sepulcre lay,

And fourtie daies on erth he went
After his resurreccioun,
to comfort his brether he toke entent
In hor gret tribulacioun.

Vnde glossa: Quadraginta horis mortuus fuerat, propter hoc quadraginta diebus se viuere confirmabat.

Ensavmple by this we moun se,
that suffres for þe riȝt any
ffourty-fold qvit he shal be
And rewardet, as ere saide I.

Circa tercium qualiter Ascendit.

The thrid poynt is god to knowe
how he stegh to heuen blis,
first myȝtily, as I shal showe,
As Isaie wel witnes þis:

Quis est iste, qui venit de Edom &c; gradiens in multitudine fortitudinis.

Primo potenter Isaie lxvj.

Also sayn Ion sais þat neuer none
stegh into heuen saue only he
that Goddes sone is & verray mon,
And now sittyng in that se.

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then sais þe glose made þer-opon
that neuer none thurȝe his owen powste,
for no creatur þat con,
hit wer impossibilite.

And al-thagh Crist in cloude vp went
not thurȝe the cloudes owen power,
but schowe hit was obedient
to serue Crist in that maner;

For vche creatur is kent
be kind to serue his creatour,
ther-for that cloude was ther present
to do his office at that our.

So he stegh vp whit ful pouste
of his godhede, none other waye,
for none Aungels help hade he
ny other element, soth to say,

As hade Enok and Hely
that raueschet wer thurgh Godes might,
that one in fuyr, as sais the story,
that other in cloude whit Angels bright.

Vnde dicit Gregorius: Primus per coitum generatus & generans Scilicet Enoc, Secundus generatus set non generans scilicet Helias, Tercius nec generatus nec generans scilicet Christus, qui propria virtute ascendit.

Secundo Ascendit patenter.

Also he stegh vp openly
in alle his disciples syȝt,
and neuer one asket qweder ne why,
for thai knewe he was God almight.

Iohannes xvi: Nemo ex vobis interrogat me, quo vadis.

And steghe vp in hor sight wold he
for thre causes that I sal say,
one is that thai schuld witnesses be
of that [thai] seghen another daye.

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the secounde cause that thai suld se
hor owen kind broght vp that day
and mirthe in hert haue, leue ȝe me,
to be mor stidfast in the fay,

and for that kindnes so kud
alle way wilne his trace to suwe,
and thoght on hym in hert hud
in tribulacioun to be trewe.

Tercio ascendit letantur quia iubilantibus Angelis.

Also he stegh vp ioyfully,
for aungels in heuen light
maden mirthe and melody
when thai seghen that ilk sight.

Psalmus: Ascendit deus in [iu]b[i]lacione[m].

And Austyn sais when Crist vp steghe
alle heuen schuld haue for that grete drede,
‘Sterres merueile steking on hegh,
alle sainteȝ enioy for that dede,

‘Trompes ȝiuen a blisful soun,
and that glade wer suetely sing,
in that wher of deuocioun,
full off ioy alle likyng.’

Quarto velociter, quoniam tantum spacium in momento percurrit.

Also Crist stegh hastely
in one stounde so fer to go,
as Dauid in his prophecy
told before hit suld be so:

Exultauit vt gigas ad currendam &c.

But how fer he lepe ȝe schun se,
as the philosopher sais her,
Raby Moyses, leue ȝe me,
that writes of hit in this maner.

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he sais, ‘seuen heuenes ther bien,
and seuen planetes eke also,
and vche planete a heuen betwene
as muche space as a mon wil go

‘of playne way in fiue hundret ȝer,
and space betwene vchone of tho
as muche as vche heuen that is cler,
of one widenes byn both two,

‘So that the space that betwene is
from heuen to heuen, as sais he,
of as grete widenes i-wis
as is vche heuen of quantite.

‘then seuen heuens to acompt
and seuen spaces hom betwene
to seuen thousand h[it wol] Amovnt,
ȝif thai trwle meten bene.

‘and for to reken wol oright
from middes of the vrthe her
to the heghchip and light
of the seuent boute wer,

‘the whiche Saturnes callet is,
seuen thousand hunderth and seuen space,
as muche as mon schulde go i-wis
in so long while and he hade grace.

‘and to acompt vche iovrne
to fourty mile of heuen way,
as vche mile, as leue ȝe me,
two thousand [cubitus] leue ȝe me,

‘And putte also to vche ȝer
thre hundreth dayes & sixte,’
thus haue I acomptet her
how hegh Crist lepe thurgh his merce.

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Circa quartum cum quibus ascendit.

Nowe schun ȝe knowe that he vp stegh
whit A grete pray of mon-kynde,
and with aungels als on hegh
ful grete novmber, as I finde.

that he stegh vp whit mony men
the Sauter shewes apertely,
for hor wrechedenes he raft then
and honourd hom worchipfully.

Psalmus: Ascendisti in altum, cepisti Captiuitatem.

and that he stegh vp eke Also
whit grete novmbre of Aungels cler
and holy men as both two,
this prophecy wil witnes her:

Ysais xviijo: Quis est iste, qui venit de Eodom, &c.

for when Crist to heuen went,
summe Aungels in heuen wer
that wer not in hor kind kent
that God hade mon for-boght so der,

Ne that he mon becomen was,
therfor thai wonderet on that sight
of suche prese comyng to that place,
And Crist al blody and so dight.

then the lasse aungels asket the mor,
who that was that come heuen whitinne
from the world ledyng thore
suche as helle haden bien whit-inne,

Quis est iste, qui venit de Eodom & eodom interpretatur sanguinia, Bosra munita, quasi diceret: Quis est iste, qui venit de mundo saguinio per peccatum & de inferno Munito, &c &c.

but Denys in a boke he mas
sais when Crist to heuen went
thre questiouns in that caas
Aungels askeden Crist present.

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the furst that grete Angels made
vchone to other alle in ffer,
the secounde to Crist thai hade
in this maner that ȝe schun her,

the thrid questioun i-wis
the lasse maden to the mor,
as I schal declar ȝow this,
but sumqwat I haue sade befor.

thenne askeden the grete ther-in
who was he that come ther so
out of the blody world of synne
and from helle so stoutely tho.

Iste formosus in stola sua, &c.

‘Semely he is in his clethyng,
and goyng with a ful power,’
and while thay weren thus spekyng
Ihesus vnswaret, as ȝe schun her.

Ego qui loquor iusticiam & propugnator sum ad saluandum.

‘I am,’ he saide, ‘swete Ihesu,
that speke al maner riȝtwisnes,
And bifor-fegher thurgh vertu
to saue hom that wer in destresse.’

the secound questioun was this,
that grete angels askeden tho
to Crist so going toward blisse,
al blody wondet as mon in wo:

Quare ergo rubrum est indumentum & vestimenta tua sicut calcancium in torculari.

‘whi is thi huling now so rede
and thi clothes opon the
like wyne-pressores on lenth and brede,
and al blody opon to se?’

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this ilk, questioun askeden thai
for his body was blody,
whiche blode he keppet wel alway
that from his body went none bye,

and blody stremes he loket aye,
as Bede sais, I schal telle whi,
fyue causes in gode fay
him nedet to kepe hit skilfully,

Beda: Cicatrices dominus seruauit & in iudicio seruaturus est, vt fidem resurectionis astruat, vt pro omnibus hominibus supplicando eas patri representet, vt boni, quam misericorditer sint redempti, agnoscant, vt perpetue victorie sue certum triumphum deferant, vt reprobi, quam iuste sint dampnati, videant.

Euer til the day of dome schal be
and therto shewe hom openly.
the furst cause now ȝe schun se,
as at sayn Bede lornet haue I,

for to norisshe fully [þe] fay
of his resurectioun,
that he rose the thridde day
next after his passioun

in that flesshe and blode verray
that deghet for our saluacioun,
lest men hade opet him sto[l]en away
by coyntys and collusioun,

And that sum other body rose
that was made be fantasy,
as was emonge Iewes lose
hor error for to iustifye.

the secounde cause, for to present
the blody stremes as this day
to his fader omnipotent,
and for all mon-kinde to pray.

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the thridde, that gode schulde knowe
how merciable thai were
by hym for-boght, hit wold showe,
to mynne him on that maner.

the feurthe cause, to knowe be tho
he hade euer-lesting victory
of the deuel that did vs wo
and broght vs in so grete any.

that fift cause is at wikket men
schal knowe that thai movne worthely
for hor misdede be dampnet thenne,
that to Crist deden vnkindely,

for his kindenes schal showe wel ther
that he kuythet to mon-kinde
by blody on body that he schal ber,
men of hor misdede to haue mynde.

Thenne to this questioun anon
Crist onsuaret and saide this,
‘that pressour I haue appairet al-one,
ȝette of the folk, whit me none is.’

Torcular calcaui solus & de gentibus non est vir mecum.

The holy croice may callet be
a pressour pressing blode so bright,
in whiche pressour presset was he
that dehet on rode for monnes right.

Or elles the deuel he calles her
Suche a ppressour properly,
that mon-kinde bindes that maner
in sinne and sorow sotily,

that gostly and to God der
He presses oute ful priuely,
and leues in him noght that gode wer,
vices by lengyng hym destrye.

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But our fegher put vnder fote
that ilk pressor vs appairing,
breke bond of synne & did vs bote,
and stegh to heuen as heghest king,

the tauerne of heuen oponet he
and sent wyne of the Holy Gost,
and whit that wine sustenet wer we
to striue agayn the deueles bost.

The thridde questioun that was made
when that Crist to heuen stegh,
lasse aungels to the mor hade
in his goyng vppe on hegh:

Quis est iste rex glorie? Respondit dominus virtutum ipse est Rex glorie.

‘What is he this kinge of blisse?’
Saiden the lasse to the more,
then thai onsuareden and saiden this,
that vertuouse God went ther befor,

Keng of blisse that mon is,
as Dauid propheciet hor,
nowe is fulfillet forsothe i-wis
his prophecy in Angels lore.

Of these Aungels questioun
when that Crist to heuen went,
and of that onsuar be resoun,
Austyn tretes whit gode entent,

And sais that alle the air on hegh
at Cristes vpsteing halowet was,
and novmbre of deueles when he vppe stegh
floghen for ferde to se his face,

To the whech runnen fast
Aungels at hom forto enquer,
what power that was that by hom past
and what keng of blis went so ther.

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Quis est Iste Rex glorie, & cetera.

Then thai onsuaret & als tite
and saiden ‘sikerly this is he
that was so rody & so white,
and after-ward mo rud hade he,

‘So bitterli that bale con bete,
he suffert on the rode tre,
big agayn the deuel to flite
and armet no way for to fle,

‘In dethe foul semyng to the sight,
wonder fair in hup-rising,
white of that virgyn he in light,
all reide of blode in croice hengyng,

‘A purs to geder repreues inne
ffor mony repreue then hade he,
but in heuen shynyng bout syn
clerly now we moun hym se.’

Circa quintum, quo scilicet Ascendit.

Now shul we wit quider he went,
A-buf alle heuens, leue ȝe me,
for from that plas to erth he glent,
And thider aȝayn þis day stegh he.

Alle thing as was his entent
to fulfille with hert fre,
As þe apostle her present
witnes, as wel reden we:

Ad Ephesios iiijo: Qui descendit, ipse est, & qui Ascendit super omnes celos vt adimpleret omnia.

‘A-buf alle heuens,’ sais he her,
for mony heuens I fynde þer bene,
Abuf alle quich with-out wer
he stegh þis day, as we shal sene.

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Est enim celum materiale, rationale, intellectuale & [super] substantiale.

ffour maner heuens wel I fynde
As clercus speken of conyngly,
the quych, qvil it is in my mynde,
declar I wil as lernet haue I.

The first is heuen made of mater
& seuen of þo þer ben I-wys,
As I bifore tolde ȝou her,
but hor names her writen is

In Latyn, wel as ȝe moun se,
but þe Englisch I wil leeue,
lest men presumptuose holden me
to put me firre þen I may preue.

Nota quod vii sunt celi, scilicet celum aereum, ethereum, Olimpium, igneum, siderium, cristalinum & empirium & celum sancte trinitatis supra omnes.

Another heuen in world is her
that resonablie callide is,
A riȝt-wis mon & to God der
that dos al wel & noȝt amys,

by thre skilles preue I may
that sich a mon of gode lyuyng
In heuen blis is dwellyng ay,
And heuenly weel in hym wonyng.

ffor as heuen is Goddes se
And wonyng, as sais Isaie,
so riȝtwis monnus saule may be
A see of wisdome witerly:

Isaie xxxo: Celum mihi sedes est. & in Sapientia: Anima iusti sedes est sapientie.

Als a monnus soule in this
may callide be heuen by resoun,
that holi & gode alway is
In his conuersacioun,

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ffor he thenkes neuer amys,
but ay toward that blis is boun,
And holdes this world noȝt worth I-wis
so grete is his deuocioun,

Vnde dicit apostolus: Nostra conuersacio in celis est.

therfore sais þe apostle her
by hym-self & oþer mo,
that in þis world thoȝten nothin[g] der
but alway towarde heuen to go,

‘Our lyuyng is in heuen cler,’
And sothly he myȝt say then so,
for til þai alle martiride wer
The soule in heuen, þe body in wo.

the thrid cause qverfore & qvy
that monnus saule of gode lyuyng
Is callide heuen worthily,
ffor continuel gode worchyng.

ffor right as heuen meues all way,
So meuen sainteȝ hor soules her
toward the blisse that lastes ay
whit continuel pray[er],

And meuen the deuel als day for day,
when he wold [no]ye, [no]ght to cum ner,
that the soule, I may wel say,
his werrai heuen whil hit is kler.

Item celum intellectuale est Angelus. Angeli enim dicuntur celum, quia ad instar celi sunt sanctissimi, vt patet inferius.

Heuen of gode vnderstondyng
Arn aungels in heuen bright,
that alway bien in hegh duelling,
as heuen his cler and alway bright,

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By-cause of hor grete dignite
And excellence thai han ther,
of whiche spekes, as ȝe schun se,
A grete clerk Denys hom to her,

Dionisius in libro de diuine nominibus capitulo iiijo: Diuine mentes sunt super reliqua existencia & viuunt super reliqua viuencia & intelligunt & cognoscunt super sensum & racionem & plus quam omnia existencia pulcrum & bonum desiderant & eo perticipant.

And calles Aungels that bien cler
Goddes myndes that inne him is,
for what he thenkes whitouten wer
by hom is wroght anone in blisse;

for thai bien ministres of his wille,
therfor his myndes I may hom calle,
frely anone for to fulfille
in his thoght what-seuer may falle.

Therfor he sais her that thai
bene aboue all thing that is,
and aboue all that leue may
thai leuen in liking, leue wel this,

Vnderstonden and knowen ay
aboue alle resoun and wit i-wisse,
and mor then any thing may
that made is thai mone no way mys,

That is fair and gode also
thai wilnen all way witerly,
and han part of hit for oo
boute whit-stondyng, trauail or ny.

Secundo: sunt pulcherime nature & glorie, de quorum pulcritudine dicit Dionisius in eodem libro: Angelus est manifestacio occulti luminis, speculum purum, clarissimum, inco[n]taminatum, in-coinquinatum, suscipiens,

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si est fas dicere, pulcritudinem boniformis Deiformitatis.

Also Aungels in hor kinde
arn most fair in heuen blis,
of whiche fairnes, as I finde,
spekes this clerk no thing amys,

and sais, ‘an aungel is ovt-showing
of hidde light and clene merour,
Most clene and fylet no thing,
all graciouse thing as gouernour,

‘And ȝif hit leueful be to say,
an Aungel cler wel I may calle
of Goddes fourmyng in gode fay
and most like thing to him of alle.’

Also aungels biggest bien
by-cause of wertu and power,
of whiche spekes, as wel i-sene,
A clerk, Iohan Damasce, wisele her,

Damascenus libro ijo capitulo iijo: ffortes sunt angeli et parati ad Dei voluntatis expletionem & ibi confestim inueniuntur, vbi diuinus iusserit nutus.

And sais that stif aungeles on hegh
be redy all-way to fulfill
Goddes will & therto slegh,
& ther byn fonden loud and still,

As God biddus all-way negh
gode to spare & ewle to spill,
be thi trauel neuer so dregh
strenght thai han all-way at will.

Quarto celum sup[er]substanciale est equalitas diuine excellentie.

the furth heuen I spek of her
is aboue all substancial thing,
ther is the Trinite entere
Fadur & Son & Gost wonnyng;

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from wheche heuen, withouten were,
com Crist & thider went, bout lesing,
herto acordes the Sauter
that Dauid mad God ay plesing:

Psalmus: A summo celo egressio eius.

therfore aboue thes heuens all
to that hegh place then vp stegh he,
which heuen of all is hede & wall,
ther is the verrai trinite,

A-bowe all heuens materiall
as shawes this Psalme, as ȝe shin se,
told before what shuld befall
by king Dauid, as then wrot he:

Eleuata est magnificentia tua &c

he said that Goddes gretnesse was
abowe all heuens howen on hegh,
that is to wit to that place
ther soueraigne wisdam is & slegh.

Empirium that heuen cald is,
aboue then whiche mon-kind he [b]roght
to the most soueraigne blisse
that for his godhid is wroght.

For that flesch & blod entere
that he toke of Mare fre,
thider he broght withouten were
to his fader heghust see.

ȝe shul not leue he houen was
as was Ennoc & Heli here,
nother to that selwe place
ny only thurgh aungeles power;

ffor thai were broght to Paradise
that Adam lost for his trespace,
but Ihesu thurgh his awen awice
went thidur as is the heghust place.

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In that heuen Crist is wonnyng
& with him aungeles clene & clere,
and holy saintes of gode liuing
whil that thai in erthe were,

So heghe ȝet ther comes non
as is the holy Trinite,
for his see is abowe uchone
& in him our kind has he.

But if hit be our lady alon
that ho knewe more then we mon se,
vnworthi is all thing to that won
& knowe so fer his priuetee.

Quod ascendit super celos rationales.

now that he stegh vp eke also
aboue all heuens resonable,
that is to wit men out of wo
& saintes to blisse alway able,

As I declaret here bifore,
hit shewes by this autorite
aboue all saules lasse & more
& eke the heghust heuen ȝede he.

Canticorum ijo: Ecce iste venit saliens in montibus & transiliens colles.

‘se’, sais the wise mon, ‘as he went
lepyng in hilles & ore-lepyng
the coppes of hom’, then is vs kent
by glose of this to haue conyng,

What thes hilles moun signifie
& coppes of hom, I wol ȝow mynne.
here calles the glose, I shal not lighe,
tho hilles aungeles he lepe inne,

For aungeles all about him were
when he so to heuen went,
therfore he calles hom hilles here
that so with him that tyme wer lent.

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& hilles coppes that he ore-lepe
where holi saintes he with him toke,
but ȝet aboue hom, takes kepe,
he lepe, ȝet he hom noȝt forsoke.

So that I may preue by this
aboue all heuens stegh that king
that resonable arn callet iwis,
& heuens of gode vnderstonding,

the whiche byn aungeles clene & clere
for excellentship & dignite,
as I before declaret here
preue I wol by autorite:

Psalmus: Qui ponis nubem ascensum tuum, qui ambulas super pennas ventorum.

also to preue that he up-stegh
to the heghust heuen of all,
the gospel here is writen negh
to wittenesse what-seuer may bifall:

Marci vltimo: Et dominus quidem Ihesus postquam locutus est eis, assumptus est in celum & sedet a dextris Dei.

Marc sais, ‘when oure lort Ihesu
had spoken with his discipuls here,
he s[t]e[gh] thurgh his vertue
& sat on Goddes right hond nere.’

Goddes right hond callet is
the euenship of Goddes myght,
ffor euen & euen thai were iwis
when he was commen into that light.

Circa sextum quare ascendit notandum.

now whi he stegh vp into that blisse,
gode is to knowe with hert stable,
neghen causes I fynd iwis
That frutfull arn & profitable.

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Nota quod ascensionis domini ix sunt fructus siue vtilitates.

The first frut of all is this,
to won with God hit mad vs able
& to loue him treuely in this,
he to vs more merciable.

For Crist said er he vp went,
‘bot if I go, ȝe moun not knowe
ȝour consailour that shal be sent,
the Holi Gost to comfort ȝow.’

Iohannis xvio: Nisi ego abiero, paraclitus non veniet ad vos.

Then tretes Austain opon this
& sais, ‘if that we fleschely drow
to God, in that we done amys,
noght gode discipuls by his sawe,

‘But ȝif [we] gostly wilne his grace
and desiren hit for to winne,
we mouen be able to that place
that he stegh to and now is in.’

Augustinus: si carnaliter mihi adheseritis, capaces spiritus non eritis.

the secounde prophete witerly
ys forto haue the mor knowing
of his godhede, as preues herby
that sayn Iohn sais vs showing,

Iohannis xiiijo: si diligeretis me, gaudiretis vtique, quia vado ad patrem.

‘yff ȝe louet me tenderly,
ȝe schuld haue tho mor likyng
That I go to my fader in hye,
that in heuen is heghest keng.’

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thenne says Austyn glosing this
in Goddes nome, as ȝe schun her,
in Latyn furst as wreten ys,
and aftre in Englis mor cler:

Augustinus: Ideo subtraho formam istam serui, in quo pater maior me est, vt Deum spiritum aliter videatur.

be-cause that is apostels alle
Seghen him her as werray mon
and do as to a mon schuld falle,
Saue synne might none put hym opon,

and als he told oft befor
that werray Goddes son was he,
therfor to dwelle as mon euermor
whit hom by skil hit might not be.

ny in-as-meche as he God was
to duelle in erthe hit semet ewel,
therfor to his proper place
He most go to ouercome the deuel.

and whil he was in erthe her
seruant he was from heuen sent,
From his fader of fulle power
to forbye mon obedient,

therfor to preue that he God was
as wele as mon, him nedet to go
bothe God and mon in-to that place
that he befor for mon come fro,

And fourme of seruand put awaye
steghyng in-to heuen blisse,
that his discipuls mighten say,
‘werray God our maistre is’.

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Therfor saynt Austyn by his witte
in Cristes nome sais sothele this,
‘fourme [of seruant] away I putte
that ȝe moun knowe me God i-wis.’

Hec Augustinus vbi prius. Tercia vtilitas sue ascensionis est meritum fidei.

the thridde prophete in gode fay
of Ihesu Crist ascensione
is merit that mon wene may
To leue whit ful deuocion

that was done that ilk day
when he to heuen made him bouon,
and for to leue with hert werray
that no flesshely men se moun.

Leo papa In sermone de ascensione: Magnarum enim hic vigor est mencium incuntanter credere, que corporio non videntur in-tuitu, & ibi figere desiderium, quo nequeas inferre conspectum.

Saint Austyn tretes of this mater
opon a uerse that I sal say,
that Dauid writes in his Sauter,
whiche werse begynnyng rede ȝe may,

Exultauit vt gigas, & cetera;

and sais that Crist tarit noght
to help vs whil that he was her,
but ran crying and vche way soght
to bring vs oute of grete daunger,

Whit word and penible preching,
holy lif whit-outen synne,
suffring dethe, to helle goyng
to bring vs owte that wer þer-in,

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Leuyng aȝayne, & hym showing
to his brether er he wold twinne,
and after-ward to heuen steghynge,
that selue wele vs for to wynne.

He ran crying that sinful men
schuld turne to him and sun forsake,
from hegh-sight he went then
that we schuld turne & herte wake,

in gode lif for to fynde him ther
as he went in heuen blis,
[and] this prophet wel vs to ber,
we movne be sekur of i-wis.

Hec Augustinus. Quarta est nostra securitas.

The furth profit in gode fay
That he stegh for to heuen blisse,
to mak vs siker soth to say
& preue vs for his ther he is,

And our aduocate to be in nede
to his fadur all-welding,
that whil thar vs haue no drede
to com ther-as he is wonyng.

Herto acordes gode saint Iohn
& sais, ‘a gode vocate han we
to the fader of heuen vp-gon,
Ihesu Crist that deghet on tre.’

Iohannis ijo: Aduocatum habemus apud patrem Ihesum Christum iustum & ipse est propitiatio pro peccatis nostris.

of whiche sicurnesse said before
that mon schuld haue on heuen blisse,
Bernard in his liking lore
ful wittely declares this,

318

Right as sinful men shuld say
that where represent priuely,
so spekes Bernard, in gode fay,
to preue gode to that blisse worthy,

Bernardus: Securum accessum habes, o homo, ad Deum vbi mater ante filium, filius ante patrem, mater ostendit filio pectus & vbera, filius ostendit patri latus & vulnera: Nulla ergo poterit esse repulsa, vbi tot concurrunt caritatis insignia.

And sais, ‘mon, thow has sicur way
to go to God graciousely,
theras is redy for to pray
bothe moder and sone ful of mercy;

‘Thenne moder to the son in blisse,
the son to the fadur on hegh,
I con wit no way i-wis
how help might schap him more negh.

‘For the moder showes the son
brest and pappes that soek he,
whenne son is mynnet opon that wone
on monkind he most haue pite,

‘And shewes the fader side & woundes
that he tholet on rode tre,
thus bothe biholden the blisset boundeȝ
of werray loue and charite.

‘Ther may be none aȝayn-puttyng
when all these seignes shewet byn,
ny for to help mon ma[ke] fluttyng,
God may not schutte him, wel is sene.’

Quinta vtilitas est nostra dignitas

the fift prophet preue I may
mon-kinde hade whenne Crist vp-stegh,
that our kind that ilk day
to heghest heuen was houen on hegh,

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And on Goddes right honde sette
to preue vs next his deite,
for godhede whit mon-hede was met
to menske monkind, leue ȝe me.

Therfor aungels clene and cler
euer sithen that tyme mighten wel se
that mon to God was more der
thenne Aungels wer of dignite,

And forbeden hom to honour
Syn mon was broght vp to that blisse,
to preue in myn word non errour
saynt [Iohn] the apostel witnesses this;

for in the Apocalipse I rede
that when the aungel spake to Iohan,
Iohan honuret him in word & dede
and felle bifore his fete anone,

Thenne the aungel sain Iohn bede
noght to do so, that tyme was gone,
for his seruaunt he was in nede
and his bretheres euer-ichone,

For sithen Crist his blode con schede
and made God and mon all one,
muche more honuret, to take hede,
ys mon thenne Aungel in that wone.

Apocalipsis xix: Cecidi, inquit, ante pedes eius, vt adorarem eum, & dixit mihi: Vide ne feceris, conseruus tuus sum & fratrum tuorum habencium testimonium Ihesu.

Then sais the glose made opon this
that in the old law werrayment
Aungel wernet no mon i-wis
to honur so from heuen sent,

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but after Crist stegh in-to blisse
And monnes kinde to heuen was hent,
he thoght his dignite more then his
and wayue[t] that worschip wer he went.

Sexta est spei nostre soliditas.

the sixt profit sikerly
ys studfast hope þat we mone haue
to cum after him astily,
that stegh to heuen mon-kinde to saue.

therfor the apostel her
sais that a grete bischop haue we,
Ihesu, Goddes son dere,
that percet h[e]uen thurgh his pouste.

haue we that hope, whitouten wer,
and we schun perce hit as did he,
ȝif our lif be clene and cler,
and whit him in that blis be:

Ad Hebreos iiijo: Habentes ergo pentecosten magnum, qui penetrauit celos, Ihesum filium Dei teneamus spei nostre confessione, &c.

Septima est vie ostensio.

the seuen p[rofe]te whi he ȝode
to heuen blis now as this day,
Mathy sais was for our nede
to teche vs the redy way:

Mathie secundo: Ascendit pandens iter ante.

thenne beide Austyn witerly,
‘sithen Ihesu Crist our saueour
has made our way thurgh his mercy,
ryse and go & bide non howr.’

that is as muche for to say
as bidde vs rise vp of our synne,
then schun we finde euen way
to wele, that he has for to wynne.

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Augustinus: Via tibi facta est ipse saluator & ambula, noli pigressere.

Octaua vtilitas est ianue celestis [a]per[i]cio.

the Aghtet profit is opunnyng
of heuen ȝates to vs alle
that to gode lif hauen liking
and comfort ay to Crist to [calle].

for right as Adam furst befor
opunnet helle-ȝates has
to his ofspringe that greuet sor,
so Crist the seconde tyme [h]as

opunnet vp for euermor
heuen-ȝates thurgh his grace,
whenne he stegh vp heuen thore
whit monnes kinde into þat place.

Vnde cantat ecclesia: Tu deuicto mortis, &c.

Nona vtilitas est preparacio gaudiorum loci.

the nynt profit was, in gode fay,
that he stegh forth in-to þat blisse
for to ordaine vs that way
Ther in wele to wone i-wis.

Iohannis xiiijo: Vado parare vobis locum.

Sayn Iohan the apostel to our pay
In his gospel witnes this,
that God saide he stegh vp this day
to ordayne our place whit his.

Then tretes Austyn on this maner
speking to God deuoutely
and saide, ‘puruay at our praer
that thow puruayes appertely.

Domine, para nobis, quod paras: nos enim tibi paras.

‘for thow ordaynes vs to the,
and th[ou] in vs to be lengyng,
when þou ordaynes, as I se,
for vs a place of gode bidyng.’