AFTER this Christ showed a part of His Passion near His dying.

I saw His sweet face as it were dry and bloodless with pale dying. And later, more pale, dead, languoring; and then turned more dead to blue; and then more brown-blue, as the flesh turned more deeply dead. For His Passion showed to me most specially in His blessed face (and chiefly in His lips): there I saw these four colours, though it were before fresh, ruddy, and pleasing, to my sight. This was a pitiful change to see, this deep dying. And also the [inward] moisture clotted and dried, to my sight, and the sweet body was brown and black, all turned out of fair, life-like colour of itself, to dry dying. For that same time that our Lord and blessed Saviour died upon the Rood, it was a dry, hard wind, and wondrous cold, as to my sight, and what time [all] the precious blood was bled out of the sweet body that might pass therefrom, yet there dwelled a moisture in the sweet flesh of Christ, as it was shown.

Bloodlessness and pain dried within; and blowing of wind and cold coming from without met together in the sweet body of Christ. And these four, twain without, and twain within dried the flesh of Christ by process of time. And though this pain was bitter and sharp, it was full long lasting, as to my sight, and painfully dried up all the lively spirits of Christ's flesh. Thus I saw the sweet flesh dry in seeming by part after part, with marvellous pains. And as long as any spirit had life in Christ's flesh, so long suffered He pain.

This long pining seemed to me as if He had been seven nights dead, dying, at the point of outpassing away, suffering the last pain. And when I said it seemed to me as if He had been seven night dead, it means that the sweet body was so discoloured, so dry, so shrunken, so deathly, and so piteous, as if He had been seven night dead, continually dying. And I thought the drying of Christ's flesh was the most pain, and the last, of His Passion.

AND in this dying was brought to my mind the words of Christ: I thirst.

For I saw in Christ a double thirst: one bodily; another spiritual, the which I shall speak of in the Thirty-first Chapter.

For this word was shown for the bodily thirst: the which I understood was caused by failing of moisture. For the blessed flesh and bones was left all alone without blood and moisture. The blessed body dried alone long time with wringing of the nails and weight of the body. For I understood that for tenderness of the sweet hands and of the sweet feet, by the greatness, hardness, and grievousness of the nails the wounds waxed wide and the body sagged, for weight by long time hanging. And [therewith was] piercing and pressing of the head, and binding of the Crown all baked with dry blood, with the sweet hair clinging, and the dry flesh, to the thorns, and the thorns to the flesh drying; and in the beginning while the flesh was fresh and bleeding, the continual sitting of the thorns made the wounds wide. And furthermore I saw that the sweet skin and the tender flesh, with the hair and the blood, was all raised and loosed about from the bone, with the thorns wherethrough it were rent in many pieces, as a cloth that were sagging, as if it would hastily have fallen off, for heaviness and looseness, while it had natural moisture. And that was great sorrow and dread to me: for I thought I would not for my life have seen it fall. How it was done I saw not; but understood it was with the sharp thorns and the violent and grievous setting on of the Garland of Thorns, unsparingly and without pity. This continued awhile, and soon it began to change, and I beheld and marvelled how it might be. And then I saw it was because it began to dry, and stint a part of the weight, and set about the Garland. And thus it encircled all about, as it were garland upon garland. The Garland of the Thorns was dyed with the blood, and that other garland [of Blood] and the head, all was one colour, as clotted blood when it is dry. The skin of the flesh that showed (of the face and of the body), was small-rimpled with a tanned colour, like a dry board when it is aged; and the face more brown than the body.

I saw four manner of dryings: the first was bloodlessness; the second was pain following after; the third, hanging up in the air, as men hang a cloth to dry; the fourth, that the bodily Kind asked liquid and there was no manner of comfort ministered to Him in all His woe and distress. Ah! hard and grievous was his pain, but much more hard and grievous it was when the moisture failed and began to dry thus, shrivelling.

These were the pains that showed in the blessed head: the first wrought to the dying, while it had moisture; and that other, slow, with shrinking drying, [and] with blowing of the wind from without, that dried and pained Him with cold more than my heart can think.

And other pains for which pains I saw that all is too little that I can say: for it may not be told.

The which Showing of Christ's pains filled me full of pain. For I knew well He suffered but once, but [this was as if] He would show it me and fill me with mind as I had before desired. And in all this time of Christ's pains I felt no pain but for Christ's pains. Then thought-me: I knew but little what pain it was that I asked; and, as a wretch, repented me, thinking: If I had known what it had been, loth me had been to have prayed it. For I thought it passed bodily death, my pains.

I thought: Is any pain like this? And I was answered in my reason: Hell is another pain: for there is despair. But of all pains that lead to salvation this is the most pain, to see your Love suffer. How might any pain be more to me than to see Him that is all my life, all my bliss, and all my joy, suffer? Here felt I soothfastly that I loved Christ so much above myself that there was no pain that might be suffered like to that sorrow that I had to [see] Him in pain.

HERE I saw a part of the compassion of our Lady, Saint Mary: for Christ and she were so united in love that the greatness of her loving was cause of the greatness of her pain. For in this [Showing] I saw a Substance of Nature's Love, continued by Grace, that creatures have to Him: which Kind Love was most fully showed in His sweet Mother, and overpassing; for so much as she loved Him more than all other, her pains passed all other. For ever the higher, the mightier, the sweeter that the love be, the more sorrow it is to the lover to see that body in pain that is loved.

And all His disciples and all His true lovers suffered pains more than their own bodily dying. For I am sure by my own feeling that the least of them loved Him so far above himself that it passes all that I can say.

Here saw I a great oneing between Christ and us, to my understanding: for when He was in pain, we were in pain.

And all creatures that might suffer pain, suffered with Him: that is to say, all creatures that God has made to our service. The firmament, the earth, failed for sorrow in their Nature in the time of Christ's dying. For it belongs naturally to their property to know Him for their God, in whom all their virtue standeth: when He failed, then behoved it needs to them, because of kindness [between them], to fail with Him, as much as they might, for sorrow of His pains.

And thus they that were His friends suffered pain for love. And, generally, all: that is to say, they that knew Him not suffered for failing of all manner of comfort save the mighty, privy keeping of God. I speak of two manner of folk, as they may be understood by two persons: the one was Pilate, the other was Saint Dionyse of France, which was [at] that time a Paynim. For when he saw wondrous and marvellous sorrows and dreads that befell in that time, he said: Either the world is now at an end, or He that is Maker of Kind suffers. Wherefore he did write on an altar: THIS IS THE ALTAR OF UNKNOWN GOD. God that of His goodness makes the planets and the elements to work of Kind to the blessed man and the cursed, in that time made withdrawing of it from both; wherefore it was that they that knew Him not were in sorrow that time.

Thus was our Lord Jesus made-naught for us; and all we stand in this manner made-naught with Him, and shall do till we come to His bliss: as I shall tell after.

IN this [time] I would have looked up from the Cross, but I durst not. For I knew well that while I beheld in the Cross I was surely-safe; therefore I would not assent to put my soul in peril: for away from the Cross was no sureness, for frighting of fiends.

Then had I a proffer in my reason, as if it had been friendly said to me: Look up to Heaven to His Father. And then saw I well, with the faith that I felt, that there was nothing between the Cross and Heaven that might have harmed me. Either me behoved to look up or else to answer. I answered inwardly with all the might of my soul, and said: Nay; I may not: for You are my Heaven. This I said for that I would not. For I would liever have been in that pain till Doomsday than to come to Heaven otherwise than by Him. For I knew well that He that bound me so sore, He should unbind me when that He would. Thus was I learned to choose Jesus to my Heaven, whom I saw only in pain at that time: meliked no other Heaven than Jesus, which shall be my bliss when I come there.

And this has ever been a comfort to me, that I chose Jesus to my Heaven, by His grace, in all this time of Passion and sorrow; and that has been a learning to me that I should evermore do so: choose only Jesus to my Heaven in weal and woe.

And though I as a wretched creature had repented me (I said before if I had knew what pain it would be, I had been loth to have prayed), here saw I truly that it was reluctance and frailty of the flesh without assent of the soul: to which God assigns no blame. Repenting and willing choice be two contraries which I felt both in one at that time. And these be [of our] two parts: the one outward, the other inward. The outward part is our deadly flesh-hood, which is now in pain and woe, and shall be, in this life: whereof I felt much in this time; and that part it was that repented. The inward part is an high, blissful life, which is all in peace and in love: and this was more inwardly felt; and this part is [that] in which mightily, wisely and with steadfast will I chose Jesus to my Heaven.

And in this I saw truly that the inward part is master and sovereign to the outward, and does not charge itself with, nor take heed to, the will of that: but all the intent and will is set to be united to our Lord Jesus. That the outward part should draw the inward to assent was not showed to me; but that the inward draws the outward by grace, and both shall be united in bliss without end, by the virtue of Christ, this was shown.

AND thus I saw our Lord Jesus languoring long time. For the oneing with the Godhead gave strength to the manhood for love to suffer more than all men might suffer: I mean not only more pain than all men might suffer, but also that He suffered more pain than all men of salvation that ever were from the first beginning to the last day might tell or fully think, having regard to the worthiness of the highest worshipful King and the shameful, despised, painful death. For He that is highest and worthiest was most fully made-nought and most utterly despised.

For the highest point that may be seen in the Passion is to think and know what He is that suffered. And in this [Showing] He brought in part to mind the height and nobleness of the glorious Godhead, and therewith the preciousness and the tenderness of the blessed Body, which be together united; and also the lothness that is in our Kind to suffer pain. For as much as He was most tender and pure, right so He was most strong and mighty to suffer.

And for every man's sin that shall be saved He suffered: and every man's sorrow and desolation He saw, and sorrowed for Kindness and love. (For in as much as our Lady sorrowed for His pains, in so much He suffered sorrow for her sorrow; and more, in as greatly as the sweet manhood of Him was worthier in Kind.) For as long as He was passible He suffered for us and sorrowed for us; and now He is uprisen and no more passible, yet He suffers with us.

And I, beholding all this by His grace, saw that the Love of Him was so strong which He has to our soul that willingly He chose it with great desire, and mildly He suffered it with well-pleasing.

For the soul that beholds it thus, when it is touched by grace, it shall truly see that the pains of Christ's Passion pass all pains: [all pains] that is to say, which shall be turned into everlasting, o'erpassing joys by the virtue of Christ's Passion.

IT is God's will, as to my understanding, that we have Three Manners of Beholding His blessed Passion. The First is: The hard Pain that He suffered, [beholding it] with contrition and compassion. And that showed our Lord in this time, and gave me strength and grace to see it.

And I looked for the departing with all my might, and thought to have seen the body all dead; but I saw Him not so. And right in the same time that I thought, by the seeming, the life might no longer last and the Showing of the end behoved needs to be, suddenly (I beholding in the same Cross), He changed [the look of] His blessed Countenance. The changing of His blessed Countenance changed my , and I was as glad and merry as it was possible. Then brought our Lord merrily to my mind: Where is now any point of the pain, or of your grief? And I was full merry.

I understood that we be now, in our Lord's meaning, in His Cross with Him in His pains and His Passion, dying; and we, willingly abiding in the same Cross with His help and His grace to the last point, suddenly He shall change His Cheer to us, and we shall be with Him in Heaven. Between that one and that other shall be no time, and then shall all be brought to joy. And thus said He in this Showing: Where is now any point of your pain, or your grief? And we shall be full blessed.

And here saw I truly that if He showed now [to] us His Blissful Cheer, there is no pain in earth or in other place that should aggrieve us; but all things should be to us joy and bliss. But because He shows to us time of His Passion, as He bare it in this life, and His Cross, therefore we are in distress and travail, with Him, as our frailty asks. And the cause why He suffers [it to be so,] is for [that] He will of His goodness make us the higher with Him in His bliss; and for this little pain that we suffer here, we shall have an high endless knowing in God which we could never have without that. And the harder our pains have been with Him in His Cross, the more shall our worship be with Him in His Kingdom.