vitas patrum ¶ Here followeth the right devout/ moche lowable/ & recommendable life of the old Ancient holy faders hermits/ late translated out of latin in to frenshe/ and diligently corrected in the city of lion/ the year of our lord. M. CCCC. lxxxvi. upon that which hath be written and also translated out of Greek in to Latyn/ by the blessed & holy saint Saint Jerome right devout & approved doctor of the church/ & other solitary religious persons after him And after in the year of our lord. M. CCCC.lxxxxi. reduced in to english following the copy/ alway under correction of doctors of the church. ¶ The Prologue of the translator. FOr as much as daily among the infinity multitude of mortal people/ is seen but few of them that live virtuously. And the contrary many in great number lyven voluptuously/ and in that manner passen forth their tyme. This considering I have holden & reputed. And yet repute & hold well happy them among other/ which of our sovereign lord and god Ihesu christ maker & conductor of all things/ have obtained that singular grace that they may veritably say that they have lived virtuously. And that I see some to happen in our time the which by their mellyflue & sweet eloquence have administered healthful doctrine/ by the moyen of their excellent books in latin. And other which have written & translated to our profit and understanding/ whereof in so doing they h●●e merited & deserved to be greatly thanked & recommended. The which thing I believe hath not been over difficile ne hard to do/ seen the sublymyte & hyenes of their sharp understanding & the fructuouse instruction which they have had in letters greek & latin. By the aid of whom they have gotten the sovereign manner well to persuade & say. But I which in any science am not sufficiently Instruct. And also I have not in me any beginning of eloquence/ find myself all afraid/ doubting to be reproved of over hardy presumption to have so indyscretely enterprised the translation of this present work. Nevertheless reducing to remembrance the proverb of the prophet saying/ that fortune helpeth the hardy/ have in myself judged to be a thing lycyte and reasonable/ to tempt & assay if to the utility & common profit I might make any work. By the which if I have not virtuously lived/ at lest I may say that I have not alway passed my time unprofitably. And by this consideration also/ that I see but little or few persons apply them to lead solitary life/ I have enterprised to translate out of latin in to the french tongue the right devout & solitary life of the ancient or old holy faders hermits sometime dwelling/ as well in the great deserts of Egypte/ of Thebayde/ & of mesopotamy/ as in other places/ upon which have written Saint Jerome/ the much auctorysed doctor of holy church/ & some other reverend faders after him. And how well that I suppose that this work ought not to be agreeable to the redars by reason of the fair & ornate language/ wherein is none. Nevertheless I believe that many that shall see the great penances/ & marvelous straightness of living/ in which have persevered all their life the said holy faders together/ the fair & healthful example that been therein contained/ shall employ gladly a part of their time to read or to here it red. And further more by cause that I doubt not/ that many that shall see this book/ shall mow veritably say/ that I have not well elygantely ne directly written in this present translation. I meekly beseech them that they take no regard to the defaults & mepconns that they shall find But that they consider that my little & ●eble engine hath mow here in it doing. For my regard or affection hath not be to employ myself for to receive any temporal profit or thank/ but only to th'end to do thing the some may find profit thereby. Or that they that can do better/ that it please them to correct and amend/ be it in augmenting or diminishing/ like as they shall see to be done. And under this confidence. I call first the aid of the holy ghost/ by whose help I shall begin the declaration of the chapters of this present book. And after I shall proceed to the translation of the prologue. And consequently of all the book/ as if shall be seen by each party of the same. ¶ Here followeth the declaration of the table of the chapters of this present volume containing in it four parties. In the first of whom been the chappytres here after declared. ¶ Prologue of saint Iherom. ¶ Of saint johan the hermit/ which beginneth in latin. Primum igitur. Caplm primum. ¶ Of the life & deeds of an holy abbot named Hor. To whom by grace divine was showed the gift of science of holy scripture/ & beginneth in latin. Vidimus et alium. Caplm. two ¶ Of saint Amon abbot of three thousand monks/ & beginneth in latin. Vidimus autem. Caplm. three ¶ Of saint Benon abbot leading an angels life/ beginning vidimus et alium. Caplm. four ¶ Of the city of Ex●rynque/ in the which dwelled never heretic/ beginning Vidimus autem. Caplm. v. ¶ Of saint Theon which was xxx year without speaking/ & beginneth Vidimus & alium. Caplm. vi ¶ Of saint Appolonyen confessor & of his virtues/ beginning Vidimus et alium. Caplm. vij ¶ Of saint Ammon thermit/ which slew a dragon/ & converted the thieves/ & beginneth in latin. Que audivimus. Caplm. eight ¶ Of saint Coprett priest & hermit and beginneth in latin. Erat quidam. Caplm. ix ¶ Of saint Cyr. isaiah & Paul/ which beginneth Adhebat adhuc Caplm x. ¶ Of saint Helayn which beginneth in latin. Fuit & alius vir. Caplm. xi ¶ Of saint Helye which beginneth Vidimus & alium senem Caplm. twelve ¶ Of saint Pithuyon/ which beginneth. Redeuntes Caplm. xiij ¶ Of saint Eulogyon/ which beginneth in latin. Vidimus et alium etc. Caplm. xiiij ¶ Of saint Appellen/ and beginneth in latin. Vidimus et alium presbiterum Caplm. xu ¶ Of saint Paphunce/ & beginneth in latin. Vidimus et alium monasterium. Caplm. xvi ¶ Of the monastery of saint Ysydoee beginning in latin. Vidimus apud Thebaida Caplm xvij ¶ Of saint Serapyon abbot/ which beginneth in latin. Sed & in regione. Caplm. xviij ¶ Of saint Apolonyon religious & martyr/ beginning in latin. Tradebant ergo Caplm. xix ¶ Of saint Dioscore abbot beginning Vidimus & alium Caplm. twenty ¶ Of the monasteries of Nitrye/ & beginneth in latin. Venimus Caplm. xxi ¶ Of another place called Cecylya & beginneth in latin. Post hunc vero. Caplm. xxij ¶ Of saint Ammonyon abbot/ beginning. Vidimus quedam Caplm. xxiij ¶ Of saint Dydyme/ which beginneth in latin. Vidimus inter eos etc. Caplm. 24 ¶ Of saint Crenyon which beginneth in latin. vidimus Caplm. xxv ¶ Of saint Orygene/ beginning in latin. Erat autem Caplm. xxvi ¶ Of saint Eungryon which beginneth in latin. Vidimus ibi et cetera. Caplm. xxvij ¶ Of saint Macharye Egypcyen/ beginning in latin. Narrabant autem Caplm xxviij ¶ Of the virtues of that other saint Machayre of alexandria/ and beginneth in latin. Alius vero sanctus etc. Caplm xxix ¶ Of saint Amon first religious in Nytrie/ which beginneth in latin. Inicium sancti. Caplm. xxx ¶ Of saint Pyamon/ which beginneth in latin. Non autem michi etc. Caplm. xxxi ¶ Of an other holy father that which was named johan/ beginning in latin Erat in ipis locis. Caplm. xxxij ¶ Of the peryllis that been on the way for to go to the hermitages/ & beginneth in latin. Sepcies namque Caplm. xxxiij ¶ Prologue of saint Iherom upon the life of saint Paul the first hermit/ beginning. Inter multos Caplm. xxxiiij ¶ Of the life of saint Paul first hermit/ beginning. Sub decio Caplm. xxxv ¶ The life of saint Anthonye abbut & beginneth in latin. Igit Antonius etc. Caplm. xxxvi ¶ Of saint Hylaryon hermit/ and beginneth in latin. Hilarion ortus. Caplm xxxvij ¶ The life of saint malachi/ and beginneth in latin. Caromas etc. Caplm xxxviij ¶ The life of saint Poull the Simple hermit/ And beginneth in latin. fuit quidam et cetera Capitulum xxxix ¶ The life of saint Paula or pauline/ And beginneth in latin. Si cuncta corporis mei membra et cetera. Caplm. xl ¶ The life of saint Pelage. And beginneth in latin. Quid factum est etc. Caplm. xli ¶ The life of saint mary Egypcyen which in desert lad a solitary life & beginneth in latin. Fuit quidam senex Caplm. xlij ¶ The life of saint marine/ beginning in latin. Fuit frater quidam etc. Caplm. xliij ¶ The life of saint Eufrosyne/ and beginneth in latin. Fuit vi● et cetera. Caplm. xliiij ¶ Of saint Froutynyan/ Which beginneth in latin Quoman leap desideratis. Caplm. xlv ¶ The life of saint simeon hermit/ & beginneth in latin. Sanctus simeon etc. Caplm. xlvi ¶ Of saint Eusra●e virgin/ which begynyth in latin. In dich● theodoo● Caplm. xlvij ¶ Of saint Machayre Roman which was found nigh by paradise s●●●eltre/ & begynyth in Latin. 〈◊〉 & magnificu●● etc. Caplm. xlviij ¶ The life of saint Pastumyen/ which beginneth in latin. Qui delider●. Caplm xlix. ¶ Of saynth Qnuffryens hermit/ & beginneth in Latin. ●ea●e memory Pa●honeius etc. Caplm. l ¶ The life of saint Abraham the hermit/ & beginneth in Latin. Cupi● etc. Caplm. li ¶ Of saint Pachomyen abbot/ & beginneth in Latin. D●s noster Ihus etc. Caplm. lij ¶ How & in what time religion was instituted/ & beginneth in latin. Erat per idem tempus Caplm. liij ¶ How the said Pachomyens would be christian/ & beginneth in latin. Per idem tempus Caplm. liiij ¶ How in his young age he destroyed the idols/ & beginneth in latin. Hic enim etc. Caplm. lu ¶ How the said Pachomyen was taken for to go on were/ And beginneth in latin. Eodem tempe et cetera. Caplm. lvi ¶ How Pachomyen received the holy sacrament of baptism/ & beginneth in latin. Igit constantinꝰ etc. Caplm. lvij ¶ How saint Pachomyen desiring to be an hermit or religious/ went to the holy father Palemon dwelling in desert/ and beginneth in latin Audivit autem. Caplm. lviij ¶ How Palemon the hermit gave to Pachomyen the habit of religion/ & beginneth in latin. Tunc sanctus Palemon. Caplm. lix ¶ Of his abstinence/ & beginneth in latin. Per idem tempus Caplm. lx ¶ Of a proud religious man which came for to visit them/ and beginneth in latin. una vero dierum et cetera. Caplm. lxi ¶ How Pachomyen went thorough the deserts/ & beginneth in latin. Igitur Pachomius Caplm lxij ¶ How a voys from heaven spoke to Pachomyen/ & beginneth in latin. Quodan vero tempe etc. Caplm. lxiij ¶ Of the death of saint Palemon/ & beginneth in latin. Inter hec venerabilis etc. Caplm. lxiiij ¶ How the said saint Pachomyen & one his brother named johan converseden together/ & beginneth in latin/ Quo peracto. Caplm. lxv. ¶ Of the great repentance & dysplaysaunce that had the said Pachomyen for indignation and anger that he had against his brother/ & beginneth in latin. Inter hec etc. Caplm. lxvi ¶ How saint Pachomyen resisted the temptations of the devil/ and beginneth in latin. Tunc infatigabilis etc. Caplm. lxvij ¶ Of the illusions that the devil made to the said Pachomyen/ and beginneth in latin. Quadam vero die etc. Caplm. lxviij ¶ How saint Pachomyen was grievously beaten of the devil/ & beginneth in latin. Alia quoque etc. Caplm. lxix ¶ Of the surety and puissance which saint Pachomyen obtained of god And beginneth in latin. Tantan vero Caplm. lxx ¶ How saint Pachomyen prayed god that he never should sleep/ to the end the he might the lightlier resist the temptations of the devil/ & bgynnyth in latin Cunque se videret etc. Caplm. lxxi ¶ How changell spoke to Pachomyen familiarly/ & beginneth. Quodan vero tempe Caplm. lxxij ¶ The rules of the religious hermits delivered by an angel to saint Pachomyen/ & beginneth in latin. Singulis tu●ta vires. Caplm. lxxiij ¶ Of three men that came to saint Pachomyen/ & beginneth in latin. Oranit autem Caplm. lxxiiij ¶ How he received many one to the state of religion/ & beginneth in latin. Regulas igit etc. Caplm. lxxv. ¶ Of the humility of saint Pachomyen/ to the chapter the beginneth in latin Omnes autem etc. Caplm. lxxvi ¶ Of the charity of saint Pachomyen/ to the chapter which beginneth Quodam vero tempore et cetera Capitulum lxxvij ¶ Of the condemnation of some scriptures of Orygenes/ the chapter beginning. Periaden tempus Caplm. lxxviij ¶ Of the monastery that saint Pachomyen died build for his sister/ & beginneth in latin. Comperit igitur. Caplm lxxix ¶ Of the conversacynn of Theodore To the chapter which beginneth in latin. Hec talis Caplm. lxxx ¶ How Theodore was received of saint Pachomyen/ to the chapter beginning in latin. Quodam vero. Caplm lxxxi ¶ How Theodore refused to see his mother/ & beginneth in latin. Denique tam preclaram Caplm. lxxxij ¶ Of many reproved religiouses/ to the chapter beginning in latin. Igit sicut Caplm. lxxxiij ¶ How religiouses of other monasteries coming to visit the monastery of saint Pachomyen were not received in to the said place among the dwellers/ & beginneth in laty. Confessor Caplm lxxxiiij ¶ How the gown of saint Pachomyen heeled folk of the bloody flux/ and beginneth in latin. Mulier et cetera. Caplm lxxxiiij ¶ How saint Pachomyen by his debonairty was cause of the good life of a religious/ & it beginneth in latin. Aliqn vero etc. Caplm. lxxxv. ¶ How saint Pachomyen delivered a woman sore traveled of the devil & beginneth in latin. Adhuc autem etc. Caplm lxxxvi ¶ How he healed a child that was traveled with the fiend/ & beginneth in latin. Tali igit etc. Caplm. lxxxvij ¶ Of the conversion of saint Syluayn & beginneth in latin. Taliter igit etc. Caplm lxxxviij ¶ How the holy man commanded that a deed body should be unclothed of his vestymentes/ & beginneth in latin. Eodem vero tempe Caplm. lx●xx ¶ How the holy man Pachomyen saw the angels bear a way the soul of a religious in to paradise/ & beginneth in latin. Moratus e● Caplm. lxxxxi. ¶ How some were brent by fire divine because they letted the building of a monastery/ and beginneth in latin Sanctus ergo Caplm. lxxxxij ¶ Of the inquisitions of a philosophy/ & beginneth in lacyd. ●nterea. Caplm lxxxxiij ¶ Of the abstinence of the religiouses & beginneth in latin. Provide Pachomius Caplm. lxxxxiiij ¶ How saint Pachomyen law & corrected by revelation of god the evil thoughts of chanachorytes that were religious heretyl●es & beginneth to latin. He in Pachomius Caplm. lxxxxv ¶ Of the revelation the saint Pachomyen had of the governing that his religiouses should hold after his death/ & also the prelate's that were to come after him/ & beginneth in latin. Monacis vero etc. Caplm. lxxxxvi. ¶ An exhortation for to withstand the devil/ beginneth in latin. Tune pachomius etc. Caplm. lxxxxvij ¶ How saint Pachomyen by his meryces knew the thoughts of men/ beginning. Cunque perg●rent Caplm. lxxxxviij ¶ How the devil showed himself to saint Pachomyen/ beginning. Alio ve●o tempe Caplm. lxxxxix. ¶ How the might of the devil was showed to the holy man Pachomyen/ & beginneth in latin. In hoc ecian etc. Caplm. C. ¶ How the holy man Pachomyen healed a man that was bit of a scorpion/ & beginneth in latin. Interra etc. Caplm. C.i. ¶ How likeness profiteth oft to the salvation of the soul/ beginning. Tali quoque etc. Caplm. C.ij. ¶ Of the patience of Zacheus that was a religious/ & beginneth in latin. Zacheus qdan monachus Caplm. C.iij ¶ Of the death of saint Pachomyen/ & beginneth in latin. Certus ●taque Pachomius Caplm. C.iiij ¶ Of the life of saint christian the religious/ & beginneth in latin Quidā●enomanensis Caplm. C.u. ¶ Of saint johan the almoner patriarch and bishop of alexandria/ after that it is rehearsed in the life of the faders by saint ●eonce/ in his time bishop of Naples/ to the chapter beginning in latin. Cumque pervenissem etc. Caplm. C.vi. ¶ How the said saint johan ordained to the poor ●olke of the city of Alexandrye their sustentation & daily food ordinately calling them his lords/ beginning in latin. Promotus ergo Caplm. C.vij ¶ How he stablished in the city weight & measure equal/ & beginneth in latin justum vero Caplm. C.viij ¶ How he corrected them the receiven any yetres & beginneth in latin. Relatum est autem Caplm. C.ix ¶ How he gave licence & leave to them that would come to him/ beginning in latin. Discens vero etc. Caplm. C.x. ¶ How the holy bishop received meekly the folk that were fled for to schewe the woodenness of them of Percy & beginneth Cuius sancti Caplm. C.xi ¶ Of the shape of a woman that appeared to saint johan the Almoner patriarch of alexandria/ & beginneth in latin/ Cunque illis etc. Caplm. C.xij ¶ Of a pilgrim that would tempt saint johan the Almoner/ beginning in lytyn. Adorione etc. Caplm. C.xiij ¶ Of a mariner & of the tin that was turned to silver/ beginning in latin. Nauclerus quidam etc. Caplm. C.xiiij ¶ Of a Rich man that was fallen in great poverty/ And beginneth in latin. Descendence sanctissimo & cetera Caplm. C.xv. ¶ Of Nyceta Patryce & ruler of the common we'll in alexandria/ beginning in latin. Intuens Niceta et cetera. Caplm. Cxvi. ¶ Of the scarnesse and dearth of corn and such goods. And of a man that required to be made deacon/ & beginneth in latin. Qui Abraham etc. Caplm. C.xvij ¶ Of two clerks that died fall in to sin/ & beginneth in latin. Quibusdan Caplm. C.xviij ¶ Of the noise that the holy patriarch johan had against the ruler Nyceta/ & beginneth in latin. Deifri quidam Caplm. C.xix. ¶ Of Gregory the nephew of the holy patriarch/ & beginneth in latin. Isle memoriabilis Caplm. C.xx ¶ Of the Dyaconn of the said holy patriarch named Damyen/ & beginning in latin. Nunciatum est et cetera. Caplm. C.xxi & xxij ¶ Of the tomb of saint johan the Almoner/ the which he would not suffer to be full made/ & beginneth in latin. Diffinicomem&c Caplm Cxxiij ¶ Of the yefts that saint johan the Almoner sent to the patriarch of Iherusalem for a succour against the paynims/ & beginneth in latin. Duno etc. Caplm. C.xxiiij ¶ How a merchant gave to saint johan the Almoner a rich coverlet for to cover over his sorry bed/ & begynnyth Arripuit sanctus Caplm. C.xxv. ¶ Of a changer named Peter/ that made himself to be sold by his servant as a bond man for to succour the poor people/ & beginneth in latin. Dignum. Caplm. C.xxvi. ¶ Of saint Cerapyon/ and beginneth in latin. Omnibus et cetera. Caplm. C.xxvij ¶ How the holy patriarch would not hearken to the accusations that men made against the religiouses/ And beginneth in latin. Semper quidem etc. Caplm. C.xxviij ¶ How the holy patriarch visited the sick labouring to their dethewarde/ & of him that was brought prisoner in pierce/ & beginneth in latin. Moralitate etc. Caplm. C.xxix. ¶ Of him that prayed for his son/ & for his ship that was upon the see/ because it should not perish/ & beginneth in latin. Quod in actibus apl'orum. Caplm. C.xxx. ¶ Of a covetous bishop/ the which loved money inordinately & overmuch/ & beginneth in latin. Vrgebat etc. Caplm. C.xxxi. ¶ Of the ships of the church/ and how all the goods that were therein were lost/ which chapter beginneth in latin. Dominus qui divicias et cetera Caplm. C.xxxij ¶ Of a servant to whom he gaaf two pound of gold/ & beginneth in latin/ Ad extreman etc. Caplm. C.xxxiij ¶ Of a duke that refused to leave thirty pound of gold/ beginning in latin Districtis. Caplm. C.xxxiiij ¶ Of a woman that forbore wrongs of her son in law/ and beginneth in latin vergente Caplm. C.xxxv. ¶ Of saint Iohn & saint Sophronyon/ which beginneth in latin. Ad voluntate igil etc. Caplm. C.xxxvi. ¶ A sermon made by the foresaid holy patriarch against the hearers of folk followeth & beginneth in latin. Si vero alicub● etc. Caplm. C.xxxvij ¶ Of the child Orphenym the which was made ●●che/ & beginneth in latin Audicus etc. Caplm. C.xxxviij ¶ Of a beguiler that borrowed chy●ty pound of gold of the holy patriarch & beginneth in latin. Impretermisse Caplm. C xxxix ¶ Of ●habbot Vytalyon/ & beginneth in latin. Sene● quidem magnus etc. Caplm. C.xl ¶ Of a beggar which in asking an all mess of the said patriarch spoke great worden against him & beginneth in latin. Precipiens Caplm. C. ●lt. ¶ Of the questions that the holy patriarch made unto the poor people beginning in latin. Si vero et cetera. Caplm. C.xlij ¶ Of a prince the hated another prince beginning. Malician. Caplm. C.xliij ¶ How the holy patriarch constrained by his humility the proud to be meek/ & beginneth Suꝑbun autem Caplm. C.xliiij ¶ A sermon that the holy patriarch made to y●ue ensample of meekness/ beginneth. Et hec. Caplm. C.xlv. ¶ How he corrected by fair words & sweet language them that went out of the church after that the gospel was said & beginneth in latin. Mittam autem Caplm. C.xlvi. ¶ How he forbade the folk should not speak in the church/ & beginneth in lalatyn. Loqui autem etc. Caplm. C.xlvij ¶ How he ordained two ordres of religiouses/ & builded theym two churches/ one in the name of our lady/ & the other of saint johan/ & beginneth in latin. Volens autem etc. Caplm. C.xlviij ¶ How men ought to eschew the company of heretics/ & beginneth in latin. Et hoc beatus Caplm. C.xlix. ¶ How the holy patriarch judged nor condepned never no body/ beginneth in latin. Eun oibus Caplm. C.l. ¶ Of two clerks that made shone/ & beginneth in latin. Duobus clericis etc. Caplm. C.li ¶ How the holy patriarch was called of god for to decease out of this world find beginneth in latin. Et quidem. Caplm. C.lij ¶ The form of his Testament followeth & beginneth in latin. Adueniente. Caplm. C.liij ¶ Of the woman that gave her sin in writing to saint johan the patriarch/ & beginneth in latin. Aluid auten Caplm. C.liiij ¶ How the death of the foresaid holy patriarch johan was showed to a relylygyous named Savyn/ & beginneth in latin. Eadem any die. Caplm. C.lvi ¶ Of another vision that a Cytezyn of alexandria had/ touching the death of this holy patriarch johan the Almoner/ & beginneth. Cum autem. Caplm. C.lvi ¶ How out of his sepulchre flowed and ran oil/ And beginneth in latin/ Hymnodia etc. Caplm. C.lvij. ¶ Of the life of saint Eugene/ whose feast is hallowed the day after the feast of the nativity of our saviour Ihesu christ/ & beginneth in latin. In septimo igit etc. Caplm. C.lviij. ¶ Of saint Basylle bishop of Capadore/ & beginneth in latin. Basillius itaque etc. Caplm. C.lix. ¶ How Eubole was crystened in the flumme jordan/ & beginneth in latin. Apprehendentes' autem etc. Caplm. C.lx ¶ How saint Basylle being a bishop composed the mass/ in composing of which he saw god & his apostles/ beginning Convenientes etc. Caplm. C.lxi ¶ Of an Hebrew man that saw a child between the hands of saint Basylle when he divided the body of our lord & beginneth in latin. Divino quidem etc. Caplm. C.lxij. ¶ Of one that forsook god/ & gave a writing thereof sealed with his own hand/ & beginneth in latin. Illudius' autem. Caplm. C.lxiij. ¶ Of a woman to whom her sins were forgiven by the prayer of saint Basylle/ & beginneth in latin. Mulier quidam etc. Caplm. C.lxiiij ¶ Of joseph the Hebrew/ which history is annexed to the said chapter. ¶ Of the holy father Effrem/ & beginneth in latin. Fratres enarracionem volo facere etc. Caplm. C.lxv. ¶ Here followeth the declaration of things contained in the second party of this present volume/ the which is divided in some small treaties/ chapters demands/ & quodlybeths'/ as hereafter shall appear. ¶ first is the prologue of saint Iherom by him made upon the second party or chapter/ beginning. Vere munndun etc. ¶ diverse exhortations here followen which begin in latin. Quiden sanctorum senior etc. ¶ Other exortations followen for to acquire the virtue of patience & humility beginning in latin. Dicebant sancti seniores etc. ¶ Here after consequently followeth a little book or treatise containing many instructions for folk of religion & other contemplative/ how they own to behave themself the one with the other/ & to profit in religion/ which beginneth in latin. Interrogavit etc. ¶ An other little treatise which teacheth to find the rest of conscience/ And beginneth in latin. Dixit abbess Antonius. ¶ An other treatise teaching how men ought to stir them to compunction/ and beginneth in latin. Dicebant de abbate Arsenio. ¶ An other treatise followeth of continence & sobrence against gluttony and other vices. And beginneth in latin. Fratres aliqui etc. ¶ Another treatise against fornication. ¶ An other treatise followeth/ wherein is contained that folk of religion ought not to possess nothing/ & beginneth in latin. Frater quidam etc. ¶ An other little treatise hereafter consequently followeth of the virtue of force & of patience/ & it beginneth in latin. Sanctus abbess Antonius etc. ¶ An other little treatise containing that nothing should be done for exaltation or vain glory. ¶ An other little treatise teaching how no man ought to judge any other ¶ An other treatise followeth here showing how one ought to have discretion. ¶ An other little treatise followeth here after teaching how a man ought to live soberly/ And beginneth in latin. frater quidam ¶ another treatise how one ought to pray without intermission and without ceasing/ & beginneth in latin. Dice●ant de abbate ¶ An other little treatise containing how a man ought to do mercy. And beginneth in latin. Preceperunt aliquando ¶ another little treatise of obeyssaū●e or obedience ¶ An other little treatise encyting the people unto the right necessary virtue of humility and meekness. And beginneth in latin. Abbas Antonius ¶ Of the virtue of patience ¶ An other bystowe followeth of contemplation ¶ Here after followeth the second chapter of contemplation. ¶ An other treatise where in been recited and rehearsed the signs and miracles which were done by the holy faders. ¶ The book of the good conversation of diverse holy faders. ¶ Here begin seven chapytres/ the which the abbot Moses sent to the abbot Permenius. And who that keepeth them well. shall be delivered from pain eternal. ¶ Here after followen the chapters of the third part of this present volume in the which is made mention of the rule & conversation of other holy faders. ¶ first the prologue of chauctour/ beginning in latin. Frequenter ¶ Of a solitary religious that dwelled in Cyrene in a little house/ beginning Ante hoc triennium. Caplm primum. ¶ Of the signs of Orygene which been against the faith/ beginning. Prospere igit Caplm. two ¶ Of the conversation of Jerome Iherosolymytayn/ beginning in latin. Agitur inde Caplm. three ¶ How the abbots were bound to give their living to the brethren which they receiveden in to their covents/ beginning. Haud long Caplm. four ¶ Of a religious brother which in his hermitage was fed with heavenly breed/ beginning. Casu super illos dies. Caplm. v. ¶ How a lioness e●e out of the hand of an holy man/ like as she had be tame/ beginning in latin. Ego ubi. Caplm. vi ¶ How an holy man nourished a wolf the which demanded of him pardon beginning in latin. Alium eque. Caplm. vij ¶ How five little lions being blind were enlumyned by an holy man beginning in latin. Habitabant. Capitulum eight ¶ How a brother by a stork knew what herbs he should eat/ & which not/ beginning in latin. Fuit et alius. Capitulum ix ¶ Of a brother dwelling in the mountain of Syna the which spacke to no person by the space of thirty year/ beginning. Sed longum. Caplm. ten ¶ Here follow the great miracles of obeisance/ and beginneth in latin. Referam etc. Caplm. xi ¶ Of the second miracle of obedience beginning in latin. Quidam frater etc. Caplm. twelve ¶ Of him the chased the devils out of the bodies of men/ whereof he was after overcomen & finably purged beginning Quidam autem. Caplm. xiij ¶ Of an hermit desiring to return to the world was punished/ beginning in latin. Adolescens. Caplm. xiiij ¶ Here followeth the manner of ●habyte and vestment of the religious egyptians/ beginning in latin. Sunt preterea etc. Caplm. xu ¶ Of the manner regular to pray god among the same brethren. And how they have renounced the world/ beginning in latin. Itaque. Cplm xvi ¶ Of the place in which the holy faders saw an angel sing twelve psalms/ beginning in latin. jam cum etc. Caplm. xvij ¶ What discretion & nature ought to be kept in orison & prayer/ beginning in latin. Cum igit. Caplm. xviij ¶ Of their handy work/ and wherefore prime/ tierce/ sext/ none/ & the other hours been sungen in the church/ beginning. Ita namque. Caplm. xix ¶ How in a monastery ought to be received a secular that will enter in to religion/ beginning in latin. Cum igitur. Caplm. twenty ¶ How a monk to th'end that he do not his own will/ aught not to do any thing without the commandment of his spiritual father/ beginning in latin. Post hec. Caplm. xxi ¶ Of a monk the son of an Earl/ the which by the commandment of his abbot bare for to sell openly panyers and hotties/ beginning in latin. Novimus. Caplm. xxij ¶ Of th'abbot Pinuphus'/ beginning Vidimus. Caplm. xxiij ¶ A right good admonition for annovyce/ beginning in latin. Habent igitur Caplm. xxiiij ¶ Of a monk that made the pilgrims to eat to fore the hour accustomed when men fast/ beginning in latin. Cum desirie partibus Caplm. xxv ¶ Of a monk which never eat alone/ beginning in latin. Vidimus & alium in solitudine Caplm. xxvi ¶ Of a devout religious named Machetes/ beginning in latin. Vidimus et alium senem Caplm. xxvij ¶ Of th'abbot Theodore/ beginning Vidimus & alium abbaten Caplm xxviij ¶ Of an holy hermit in a marvelous desert/ beginning in latin. Itaque etc. Caplm. xxix ¶ Of two young children the which bearing figs to a seek religious & died by the way/ & beginneth in latin. Quidam etc. Caplm. xxx ¶ Of the monks of Egypte and of their diligence/ beginning in latin. Per totum. Caplm. xxxi ¶ Of a brother which was a blasphemer of god/ the which by punition divine was embraced with secherye. Capitulum xxxij ¶ Of discretion the which is mother of all virtues/ beginning in latin. Quodam Caplm. xxxiij ¶ Of Heron an ancient father Capitulum xxxiiij ¶ Of twain religiouses which would not eat/ but if god sent to them their refection/ beginning. Quid dic●m. Caplm. xxxv ¶ Of a religious which would sacrify his son to the devil/ beginning in latin. Quid dic● etc. Caplm. xxxvi ¶ Of a religious to whom the devil showed the army of christian men and of the sarazens/ beginning. Fuit etc. Caplm. xxxvij ¶ How for to be confessed of his sins it chasseth away the devil more than other thing beginning in latin. Abbess etc. Caplm. xxxviij ¶ Of religious people slain by the Intydeles beginning in latin. In palestine etc. Caplm. xxxix ¶ Of th'abbot Danyell beginning in latin. Inter etc. Caplm. xl ¶ Of th'abbot Serenus beginning/ sum etc. Caplm. xli ¶ How the devils have not so much power now against the monks as they had in old time beginning in latin. Satis tamen. Caplm. xlij ¶ Of th'abbot Paul beginning in latin. Hic igit abbess etc. Caplm. xliij ¶ Of th'abbot Moses' beginning Secundus. Caplm. xliiij ¶ Of a religious which saw by night a multitude of devils beginning in latin. Quidam autem frater etc. Caplm. xlv ¶ Of two philosophers which went to saint Anthonye beginning in latin Quodan vero tempe etc. Caplm. xlvi ¶ Here beginneth the prologue of saint Paschayse upon the fourth part of the life of holy faders as well of Egypte as of Grece. ¶ The book of admonitions/ & first against gluttony. ¶ How for thendure ponerte causeth to come to the rest of heaven. ¶ Of parfyght patience. ¶ How one ought to serve the seek men. ¶ Of the dread of god. ¶ Of the temptations of th'enemy. ¶ How a man may mortify the vices. ¶ Of perseverance. ¶ Of the pain and labour of the old holy faders. ¶ Of exhortation of doctrine. ¶ How curiosity ought to be eschewed. ¶ How one ought t'eschew noise. ¶ How one ought to keep silence. ¶ Here is made mention of the meditations of twelve devout herenytes. ¶ Here after followen some small treatise & the fifth part. ¶ Here followen some small treattyes of the praising of virtues/ as well moral as theologycall. upon which saint Macharye made his prologue/ which was author & compylatour of them ¶ Of the praising of charity/ beginning in latin. Cum igitur et cetera. Caplm primum. ¶ Of the binding together & connexion of charity & of humility/ beginning in latin. Certissime. Caplm. two ¶ Of the virtue of continence Capitulum three ¶ Of the continence of the sight. Caplm. four ¶ Of continence of speech Caplm .v. ¶ How ●yle clothing ought to be desired. Caplm. vi ¶ How all things ought to be done by reason & measure. Caplm. vij ¶ Of the weal of compunction which principally cometh for a man to mortify himself. Caplm. eight ¶ Of the quality of compunction. Capitulum ix ¶ Of the manner to pray to god our maker. Caplm. ten ¶ Of the battle of vices against the virtues. Caplm. xi ¶ Of the affection for the study well Caplm. twelve ¶ How one ought patiently to endure the adversities and maladies. Capitulum xiij ¶ Here followeth th'history of Theododosius of whom is spoken in the chapter to fore. Caplm. xiiij ¶ How one ought gladly read the scriptures/ begynnyn in latin. Sanctarum etc. Caplm. xu ¶ Of the yefte of peace/ beginning in latin. salvator et cetera. Capitulum xvi ¶ Of the epistle of saint Macharye to the monks/ which beginneth in latin. In primis etc. Caplm. xvij ¶ Here endeth the Table of this present volume called in latin Vitas patrum/ that is the life of old ancient faders. ¶ Explicit. ¶ Here followeth the first part ¶ Prologue of saint Ihero● blessed be god our sovereign creator & dyrectour infallible. Which will that all mankind should be saved. and come to the perfect knowledge of trouche/ Which also to us hath addressed our way for to go in to Egypte/ Where we have seen great things & merueyllous. terrible and profitable to them that in time coming may come to the knowledge of them/ And the which things been not to us alonely cause of the seeking of our health. but also they have give to us occasion and matter for to write history right covenable to doctrine of pity/ The which doctrine by the faith of things passed and told in the same/ shall show way right ample & large to them that will walk therein. And how well that we been not covenable ne luffisaunt to tell & recount so great things/ And is seen not to be thing dign ne worthy that folk of little capacity ought to entremete to recite in their so little & feeble style such histories which consist in the excersyte of right high virtues/ Nevertheless by cause that the fervent charity of the fretes dwelling in the holy mountain of Olyuete/ have oft times required us to write to them and explyke the lives of holy hermits and religiouses resident in the deserts of Egypte. the y● great virtues & verkes of pity. And the marvelous strength of their abstinences. which we manifestly have seen. Hoping to be holping in this matere. by the right holy and devout prayers & orisons of the laid requyters. The which been to us in stead of commandment. have enterprised this work/ In which we desire not so much the laud of the style. as we hope the edification in time coming of them that shall read this history/ By this the each of them inflamed by th'examples that herein been contained shall be moved & excited to have error of the wicked ordures. filths & vain labours of this worlde· and to excite him to rest. of conscience. and to the works of pity/ then may we say thus saith the noble clerk saint Iherom. in speaking of the said holy & devout religious of Egypte. which we have seen And verily have seen the noble treasure of Ihesu christ hid in vessels human/ The which treasure after we had found it. have not willed as envious to hide ne cover it. but the same so found to the utility & profit of many/ we have will to manifest & make common/ Veritably ascertained that of so much that many shall be thereby enriched. of so much more shall they mow have great meed & merit/ ¶ Then at beginning of this narration we supply right humbly to our worthy savy our Ihesu christ that his prompt grace may be to us presented in virtue. of the which the same works of pity have been done by the said religiouses of Egypte/ furthermore we have seen in the said country of Egypte many holy faders living in earth. not the life human. but heavenly life. as new prophets raised for to show things for to come· So moche were they full of virtues/ In the which was all efficace of verytee. as well for to bear witness of the merits. as for to do miracles/ And no thing without cause had they such prerogative of god/ For he that in all contempnyth or despisyth the worlde· and all his alliance/ Wherefore should he not have might & puissance celestial & divine/ We have seen also some other the which were so ignorant of malice. that they knew not that any evil were done in the world. ne also what sin was/ But they were all utterly Inculpable/ In them was so great tranquillity of courage & virtue/ and so extreme affection of bounty. that not without cause might be said to them/ Pees be abundantly to the very lovers of the name of Ihesu christ/ They dwelled in desert dispersed & separate that one fro that other in diverse ●elles & little houses/ But by very ●harite were they ensembled. alred & unied/ And the reason for which they were separate was this/ By cause that by idle winds unprofitable. walking in their urages. or by communications not truytfull. their divine & holy contemplacön of that one or of that other be truwbled or letted/ And with all their heart. and as intentive to their devotion in their secret places fro day to day they abode the coming of Ihesu christ. that is to say the death. In the which e●he one shall be judged after his merits/ And there like as very knights armed of all pieces of hameys abode the adversary of all mankind the fiend of hell/ They had no manner solyeytude ne business of the life naturel ne of bodily necessities. considering the great promise chartable of our redeemer/ by that which he promysyth to all them that by very justice with all their heart shall take pain to get the ream of heven· that they shall have no need ne necessity/ And for this consideration many among 'em when they had any necessities they returned to god· as to the very conductor infallible of them that run to him. And anon they have that. which they demand/ Some of them went upon the water like to saint Peter/ Some of them with their hands sle●ve and put to death horrible beasts for to see. And they died not only such miracles but other infinite/ And such as by the prophets & apostles had be done/ then it is to believe that sith the time the world hath be maintained as it is now by the holy & devout relygy onses, which day & night pray for the universal health/ But as it is so that the things right good been oft in little quantytee & right dyffycile/ Nevertheless all they were in the same ●●. condyconus/ For they were in great multitude. and also they were perfit. & of ryight holy life/ Some were nigh dwellers by cities. and other places in champestres'/ And other garnished with virtues were separate & dysperded in the deserts/ And as the exercise of men of arms of some prince is one. they were unied in charity in their tyguryes orcelles/ And steadfastly armed with prayer bearing the shield of faith for sovereign defence were redi & appareled to fight against the adversaries of our fragylytee/ By which they took by assault the ream of heaven/ All generally were aoumed and arrayed with virtues sweet and peaceable/ But all were together allied and bound with the bond of charity. And for jealousy and desire for to get virtues they led & died diverse battles For every man laboured and took pain. that one to be more sweet and soft. or more benign than the other/ That one to be more peaceable. and that other right patient/ If any were more wise than tother/ Of so moche he rendered himself, more humble/ and servant of all the other. In such wise as he seemed to be most ignorant/ And so moche saith saint Iherom that god hath done to me such grace to see their conversation. I shall set my pain after that god shall give me the mind. for to recount by writing their fair & laudable manner of living/ To the end that they which have not seen corporally them. may know their holy conversation and good works/ By the which they may ensue and lead such a life like to them/ And finably may get by very patience triumph and victory in this world And in the ream of heaven glory perdurable/ Amen/ ¶ Of saint Iohn the hermit the first chapter/ which beginneth in latin Primum igitur/ THe noble and blessed Doctou saint Iherom Recountyth of saint Iohn of Egypte. The which was an holy hermit and an exemplary of all virtues. dwelling in the parties of Thebaydes in an hermitage set in an high roche nigh to the city of Lyto/ To which hermitage might no man go but in great pain and labour/ The church of that hermitage was closed and shut/ And therein was the said hermit so long tyme. that fro his lx. year of age till he was lxxx. year old that no person entered in to that church till saint Iherom visited him/ Nevertheless to them that came thither for to visit him. he spoke to them thorough a window only in comforting them/ And giving to them spiritual refection/ He was never seen of woman in the said hermitage/ There were but few men that saw him/ and that not alway/ But at certain hours & days: He suffered well that a little house was made without his monastery for to lodge & rest them that came fro far regions & countries for to see him/ And he himself alone with in his monastery occupied him day & night without any Intermyssion with all his thought & might to denowte o●yson & prayer/ And he was so agreeable to god. that not alonely he had the science of things present. but also of things to come/ And so had he the yefte of prophecy as well in the provinces & cities nigh by. and also in far countries. in which he had never be To the emperor Theodos●en he showed oft times of his fortunes that he should have of his adversaries/ & how he should have victory of some tyrants his enemies ¶ In a time it happened that the Ethyopyens night a city named Cyrene. the which is the first of the parties. The baydes in the country of Ethyopye had assieged a knight Roman the which had lost many of his people in battle. some slain. & some take and brought in capryvyte The said knight had little peple· & great multitude of enemies. fearing for that cause to assaylle the Ethyopyens/ ●ame to the said holy hermit for to counsel what he should do/ The why the ordained to him day of battle against his enemies/ saying to him that if he so died he should obtain victory. and have domination of his enemies/ As well of their bodies as of their goods/ And so it happened to the said knight ¶ Another knight of Rome excercising the office of a tribune came to the said hermit. praying him that he and his wife might speak with him. To whom he answered that his wife might in no wise speak with him/ And that sith he had be hermit never woman had seen him ne spoke with him/ The said knight abode still in his prayers/ In swearing if she saw him not. that she were in danger of death/ And when the said hermit considered his Inportunytee. and also her faith said to him/ Go● to thy wife: and say to her. that in this night she shall see me But that she come not hither/ But in her bed and in her house I shall speak to her/ then went the said roman/ and considering in his heart the doubtous answer of the said hermit showed it to his wife/ The which of the Incertayntee of that answer was strongly grieved and annoyed/ But in the same night she sleeping saw a vision of a man speaking to her. which said to her these words/ O woman of great faith for to satisfy thy desire and will I am come hither for to speak to thee/ Nevertheless I admonest and warn the. that frohens fourth thou desire not to see the bodily visage of the servants of god/ But alone have thou desire for to have contemplation in thine heart of their virtues in good manners/ The spirit only giveth life. And the flesh prouffy tithe in no thing/ I am not hid come to the as just ne prophet like as thou weenest of me. but for the faith of thy husband and of thee/ I have prayed unto almighty god for to give to the health of all thy sickness and maladyes·s thou shalt be hole and guarished/ And thou and thy husband and your household shall be blessed of god/ And be not unkind of the benefits that god hath give to you/ But dread ye him frohenforth/ And demand not of him but the sustentation of your life. without any other richesse/ let it suffice to the that thou haste seen me in sleeping/ And in time coming hereafter desire not to see my body/ then when this woman was awaked she· recounted all the caas to her husband. In exposing to him very ensigns of his visage. and clothing and habyllements of the said holy father. with many other tokens/ By the which her husband knew certainly the said vision to be true/ Wherefore he sore amerueylled returned to the said holy father for to render. and give thankings of the things afore said/ The which rendered he demanded of him his been diction/ And after came joyously home to his house/ ¶ In another time a provost or capitain of men of war left his wife nigh her time for to child. Came for to see the said holy father/ And in the time that he arrived in the place where as he dwelled And the same day she was in great peril for her childing/ then the holy father foresaid advertised the said provost. and showed to him how she was delivered of a fair son. and brought fair a bed. In saying to him Thou art bound to give thankings sovereign to god/ For thy wife which was in great danger. is delivered out of peril/ But haste the to return home. and thou shalt find her hole and guarished with her child seven days old. Whom thou shalt name Iohn/ And thou shalt nourish him seven year in thine house. without to have any comynycation with the paynims. to th'end for to keep him from their vices/ The which seven year so passed thou shalt deliver him to some holy religious man. for to Instruct and teach the Crystyn faith and doctrine/ And thus the holy man as well to people of the provinces nigh by him as to strangers. if they required him gave good counsel. in repreving them of their vices and secret sins. ¶ He prophesied the famine to come/ for the sin of the people. and other persecutions coming. In excyting the sinners to penance. and amendment of life. And as to Inpotents and Paralytyks when they were brought to him he blessed 'em with holy oyle· of which when they were ennoynted. they recovered health and garrison of all their maladies/ ¶ A Senator of Rome had a wife blind. which exhorted him to lead and bring her to the said holy hermit/ To whom the said Senator her husband answered. that he would never see any women/ Thenne she prayed him. that he would go to him/ And pray him to make his orison and prayer to god for her/ For by this moyen singularly she hoped to recover her sight/ The same Senator came to this said holy man/ and after that he had made his Request He blessed a little oil/ And sent it to the said blind woman/ With which she ennoynted her eyen three days And incontinent she received her sight in giving thankings to god ¶ Many other deeds worthy to be remembered died this holy man/ ¶ The which should be over long to write ¶ But saint Iherom hath yet written one in this book/ By cause he himself was there present with six other brethren/ The which together came for to see the said holy man/ ¶ And after they were arrived/ And that they had salwed each other/ He received them with great gladness/ And spoke to each of them humbly/ In admonesting them to pray to god with him/ As it was accustomed to the holy faders of Egypte/ when any came for to vysy●e them/ ¶ Then he demanded them if any of them were a clerk/ The which answered to him ●aye ¶ Nevertheless he knew in spytyte of prophecy that one of them was a deacon/ ¶ And by humility he reputed himself unworthy to be with lo great and persyghte men as his fellows w●ee/ And hid him behind them/ ¶ The holy man seeing the said deacon. which was the youngest of them. And showed him with his finger and said/ Loo this is the Deaken The which answered that he was no ne/ ¶ Then the holy man took him by the hand and kissed him and said/ Haa my son deny not the grace that god hath given to the. To the end that thou take none harm for good/ And for humility to lie/ ¶ For above all things ●●synges ought to be eschewed. be it for good or for euyll● The which Deken received benygnly his correceyon/ ¶ And this done they together praying god/ One of them had a great Fever· In such wise that he supposed to have died/ ¶ Then he prayed the same holy man that he might by him be heeled and guarished/ To whom he answered/ ¶ My friend thou desirest to put from the that thing which is to the necessary to have/ ¶ For like as the body is purified and washed by the Nytree. Which is a spece of Salt puryfycatyff/ or by other washings/ ¶ In like wise also is purified and heeled the soul by maladies and other infirmities corporell/ ¶ Nevertheless after that he had informed and taught him of many enscynements and doctrines. He blessed a little oil/ And gave it to him to drink/ By the moyen of which. he cast out suddenly of his mouth the humour causing the Fever/ And returned all hoole· and guarished of his Fever/ ¶ This miracle done thus and after many other instructions. and spiritual refec●yons to them given by the said holy father/ He died administer to them that was needful/ for their refection corporell/ ¶ And in the mean while he withdrew him in to his cell/ There being solitary by Reason/ ¶ For to write his abstinence it sholne be a thing marvelous/ For he never eat tofore Even/ And if he therm eat. it was right little/ ¶ Of corpulence he was lean by his abstinence/ And he had but little here of his heed & also of beard/ As he that was in languor/ By cause he ere no thing whereof his nature might be sustained/ He being of age four score years eat no meet that was boiled. ne by fire ne other wise/ ¶ when they had take their Refections they returned to him ¶ And they being set tofore him/ He demanded for what cause they were comen thither/ The which answered that for the health of their souls/ they were comen from Iherusalem to him/ And also for to see him bodily. By cause of the marvelous things which were of him to them recited/ ¶ For more formely is retained and reduced to remembrance. that which hath be seen. than that which hath been herd. told or spoken/ ¶ Then the holy man replenished with joy. in smiling answered/ I marvel of you my children. that ye have enterprised so great a way. For as ye may see to me is no thing dign ne worthy of praising/ Certainly I am a man little and pooer/ Having no virtue that ye ought to desire/ ¶ And when it so were that after your opinion ye might take in us other hermits any good ensamples Yet shall not they be such ne so great. as been thoos of the holy prophets. and holy apostles of god/ Which every day been recited in the church catholic/ No thing for to give ensample of good life to strangers of far countries/ But to the end that each person in his own place and residence Have and may have within him that which he ought to do and ensue. Certainly yet I marvel moche more of the intention and great affection of your labour. when for the pro●ffyte of your souls ye have have go ne so long away. in passing diverse regions so much dangerous to walk in/ And we other been so sloth full. that we will not part out of our habitations accustomed/ ¶ But to the end that they should not return with out to bear with them some fruit/ for the health of their soul's/ He informed and taught them some enseynements/ By which they might eschew the sins of this world/ ¶ first he defended them. that they should not glorify themself. to have been in so far countries. for to see the holy faders of Egypte/ Of which vain glory or jactaunce. he gave them by two manners/ ¶ The first when any died any abstinence. or enlarged by alms his goods to the poor people/ And of the said good deeds is oft glorious/ weening to be more just than the other/ In condemning or despising them that been not like to him/ ¶ The second manner that the holy father gave to theymis this/ when a man weeneth for his labours and virtues to be worthy to have the Ream of heaven/ And believeth to have gotten the gifts of grace. and that by his proper merits. and not by the providence and bounty divine/ ¶ Now he must believe that who some ever sechyth the glory of the world. he loseth his merit and reward/ And therefore said the holy man/ let us flee vain glory. pride and avaunterye/ To then the that we fall not from heaven in to hell/ As died the devil enemy of nature human/ ¶ And after he said my children be ye diligent in eschewing slowthe and ydlenesse· without having any concupisbence ne fleshly voluptousytee/ to th'end if any thing be against god. that it take no rote in you/ For of those roots might come little branches/ And in the end great trees/ That is to say vain and unprofitable thoughts/ The which when they shall be in your prayers. shall give to you heaviness and letting to serve god devotely/ And your thought shall be wavering and vacant in worldly vanities/ The desires unprofitable and evil wills saith the apostle bringeth a man unto the death if in our hearts thenne be any sins/ And the devil which is prince of them come to them as the y● master/ The sins shall give hy place/ If one demand wherefore it is that some have no peace in their cons●yences. It is by cause that now they been troubled with one passion and a none after who another. then the reason to this for they have received the Prince of tribulation/ the which hath he lodged by his Herbeger. That is sin/ If then we will that god be lodged in our hearts. We shall renounce all concupisbence carnal & flee all sin To the end that when the devil our adversary and enemy shall come for to lodge/ He shall find the lodges taken up/ and that we may say The lord is lodged within/ The varlets may not be here/ And when by virtues we have lodged him/ We alway shall have joy. charity. patience. longamynyce/ and shamefastness/ And we shall here all fruit of life. so that we been good/ ¶ And to this purpose saith our lord to his disciples in a parable/ ¶ A good tree may bear no evil fruit/ Ne an evil tree no good fruit/ And by the fruit is known the tree/ ¶ Some say that they renounce the world. but they renounce not the sins/ In having the heart clean. and the soul purified from all spot of sin/ And if some time they go visit the holy men. to the end to learn good words and histories. this is not to th'intent to be the better. but for to recount them to other/ ¶ And they been over presumptuous. by cause that they vaunt them to know of their proper wit. that they know of the holy and devout men/ And desire to be reputed doctors and well manerde. by cause they frequented the good men As done hypocrites and Papelars feigning without fourth by their convert manners and simple habyllemens' to be Innocentes like unto sheep/ And within fourth they been like unto foxes and ravishing wolves ¶ It behooveth then to consider. that he is more to be praised that shynith in virtues and dare not show them. than he that teacheth them/ and will not use them ¶ Thus thenne my children said the holy hermit. I counsell you not. that ye utterly flee the orders of priesthood/ ne also that overmuch ye desire them But I counsel you that ye labour in getting vertues·s and to leave vices/ He is not to be praised that labouryth to have the order of priesthood/ But he whom god calleth thereto/ ¶ The property of a religious man is to offer to god pure prayer/ without to have in his heart any spot of sin/ For otherwise religion is no thing/ ¶ After many enseynements and good doctrine by him given. for to keep them from vain glory/ The holy man admonished them not only to flee and contemn delicious meats/ But also commanded them that they should be well waar in taking their refections For falling in to desire. or appetite disordinate. But eat soberly to the sustentation of their bodies only/ For in eating of breed and water a man may sin/ As to eat without hungres and thirst for to accomplish his appetite. in obeying to his dysordynat will/ ¶ And this teacheth us our saviour for to keep us from voluptuous desires saying/ Entry by the little gate/ For the way is large that ledyth to the death/ That is to say that to him that will obey to his sensuality. the way is great and large/ But to him that will resist the fleshly affections. the gate is straight/ And this for to do is business and solicytude necessary/ For who that giveth him to the world. he hath In fynyte occasions by companies and otherwise. for to be abandonned to sin And therefore said david/ I have withdrawn me from the world. and have dwelled in solitude and in place secret: In abiding my god. which may save me. and cast me from my pusyllanymyte/ ¶ After that the holy man had admonished them that they should keep them from jactaunce & vainglory/ He recounted to them an history happened to one of his brethren nigh to his Hermytage/ The which was a monk having only but one Caverne or Cave for his house/ he was much sober. And lived only of the labour of his hands/ waking day and night in orisons and prayers. Flowrysshing in all virtues ¶ It happened by succession of tyme. that he was proud in himself. glorifying his person/ without to have consideration. that his bounty proceeded of god But supposed to have been virtuous of himself and perfyghte/ ¶ The enemy of nature which slepyth not. seeing his pride on a day laid out his net putting himself in the likeness of a woman. walking thorough the deserts/ The same devil in said likeness came in the night. and kneeled down on her knees within the Caverne of the said hermit saying/ ●llas my friend I am so weary/ I pray the that thou wilt herberough me for this night/ The night hath surprised me/ Have pity on me. for the wild beasts shall denoure me. If thou suffer me to go hens from thee/ And b● th●se words the devil constrained the said hermit to have pity of him/ And by cause he was in likeness of a woman By his sweet and venomous words/ he embraced the said hermit to disordinate love/ In such wise that the devil moved the poor man to laugh and to play/ And finably the devil approached so nyghe· that he touched the beard. the neck and the chin of the monk/ And at last for to leave the cyrcumstaunces. which is here no need to recite. the monk consented & purposed in his thought to accomplish the sin of the flesh/ And after the consenting he would have proceeded to the deed/ then the devil cried a terrible cry And left the Monk confuse and in great derision/ ¶ Anon after came a multitude of devils crying about the house. O monk which enhaunselte thyself to heaven. thou art fallen into hell. ¶ consider that he that humblyth him shall be enhanced/ And he that himself enhaunsyth shall be meek/ The poor monk seeing this illusion made to him by the devil. As a fool and inconstant. and not thinking on god. which is all god/ And that pardonyth lightly him that will refoume toward him by penance: beguiled himself yet more/ For he left his Hermytage. and lad fourth a secular life/ And was made a proye for the devil/ The which thing he ought not to do/ but he ought in his courage to weep and wail in doing penaunce· For to obtain remission of his sin. For if he had so done without doubt. he had gotten the ye●te of grace and pardon of his wickedness/ ¶ Also the said good hermit recounted another History of a man dwelling nigh the city of ●yto. in the parties of thebaid. the which after he had lived a lewd life. and infamed as toward god and to the world He went and put himself in to a secret place. for ●o do penance in weeping and tears. In which he continued day and night for to have remission of his sins/ And maintained himself so humbly. that he durst not lift up his eyen to heaven/ ¶ After that he had thus continued a week in this penance/ By night came the devils in to the place where he was. in crying against him/ What dost thou here man Infamed. which haste been all thy life lewd and lecherous/ wilt thou be now chaste and religious/ Thou which haste all thy life lived in slythernesse of the world/ Weneste thou to have space to do penance condygne for to have forgiveness of thy sins/ Thou art all ready a devil like to us. Return and achieve the remnant of thy life in voluptuosytee and pleasance/ We have made ready for the delyces enough. wilt thou flee thyself in the torments which thou haste begun/ Come again with us in to the world/ Thou shalt have no more pain in hell than thou haste now/ And all this the poor man heard. as unmovable without any thing to answer. Anon the devils this seeing buffeted and beat him with diverse strokes/ And left him as half deed/ But notwithstanding all this he departed not fro his place/ ¶ On the morn some of his friends that sought him found him tormented thus/ And demanded of him from whence proceeded this affliction and punishment which he had received/ And after that he had told to them all the ●●as/ They prayed him that he would let and suffer him to be brought by them in to his house. for to recover his bodily health To which he would not consent/ But abode still in his proper place. ¶ Anon after. and the night following the devils came again/ And beat him more than before/ And nevertheless he departed not/ considering that more it should avail him there to suffer the death/ than to obey to the devils/ ¶ The third night came again a greater multitude of devils than any time tofore/ And of them he was vexed and beaten/ that there abode no more but only his spirit. Which resisted them/ The which they seeing began to cry with an high voice. Thou haste overcome us. Thou haste vanquished us/ And incontinent. as they had been hunted. by the virtue of god they departed/ And after they never returned to him/ And after the good holy man profited so moche. that he was replenished with grace and virtue. In such wise that all the region reputed him so holy. as if he had descended from heaven. In saying/ Loo this is the mutation or change of the right hand of god. ¶ And thus by the examples afore said we may know how humility and conversion is cause of all good/ And by the contrary exaltation and pride. of all evil/ And finably of desperation/ ¶ And for to observe more lightly this rule/ The said holy man told another example of a monk/ the which dwelled in a place more dark and obscure than all the other/ In which he passed his youth and age in penance In such wise that he was flowering in all virtues/ And was so agreeable to god. that he being in this mortal world. The angels were by the Commandment of god obeying to/ And administered to him by his life/ That is to wite refection corporell/ ¶ For when his nature was grieved by hungres/ He entered in to his Caverne/ And there by providence divine/ The breed was ready set on the table/ of much more greater sweetness than the breed material/ which is made in the world/ And when be had taken for to sustain nature/ He returned to prayer. for to render and give thankings to our sovereign lord god/ ¶ To which hermit many revelations of things to come were showed/ But after he fell in to vain glory for his demerits/ And became slow and negligent in his prayers/ And prayed not to god so much devoutly as he had been accustomed/ ¶ And as he was annoyed to continue his prayers. He thereby ran in to slowthe and Infamy. and in to lecherous thoughts/ And nevertheless he so being made his prayers. as he was accustomed to do/ And entering in to his Cave he found breed as tofore/ The which was not so fair. but fusty and spotted. Then he admarveled and was heavy and sorry/ By cause this breed was not like ne so good. as it had been before/ And the third day after he being maculate by vain thoughts/ supposed verily in his mind to have seen the image of a young woman: ¶ And thenne him seemed that he embraced and also kissed her. In making fowl attowchynges/ ¶ This notwithstanding/ the day following he returned in to his prayers/ But Saint Iherom saith. that he saw another holy man much honourable. nigh unto the region of thebaid named Hor/ which was father and abbot of many monasteries. And was four score and ten years of age/ Having a long beard and white hairs. and joyous after the judgement of his face/ And to th'end that the brethren dwelling in the Foreste had none occasion for to go far for to seche their bodily necessities/ He planted in places nigh the monasteries trees bearing fruit. In which places tofore he dwelled there had never tree be planted/ And if he was moche busy for their refections corporell/ Moche more without comparison had he more affection unto the spiritual refection/ It is said that charity beginneth at himself/ He eat not of that which his brethren eat/ For only he used roots and herbs for his meet. and for his drink only clear water/ if he fond it in ocupyenge himself all day and night in fastings and prayers/ ¶ when he was come to maturytee and ripenesss of his a●ge/ An angel appeared to him in a vision. saying to him/ Many men to the obeissaunte shall believe the/ great multitude of people as thousands shall be saved by the And after the angel said to him. that in time to come he should have domination. upon as many men as he had converted/ And that he should dread no manner thing/ For all that he should demand of god he should obtain/ ¶ When the holy man had heard all thys· he went in to a ●elle the which he had made for himself/ And there he used for his sustentation but cool wortes after that he had long fasted And notwithstanding that he ne could read ne write/ Nevertheless his brethren whom he visited in places adjacent and nigh to his Hermytage. presented to him a book/ In which as he had known all by heart he read lyightly/ He had puissance upon the devils. in chasing them out of the bodies of men/ And by virtue of his prayers he guarished and heeled them/ ¶ Many other hermits and religious men came to him/ Among which saint Iherom came. whom he received benignly. and prayed him that he might wash his feet. like as he had be acustomed to do to his ghestis His custom was never to receive his refection corporal. till that he had received his maker/ ¶ On a time among other after that he had received his creator. saint Iherom arrived/ He exorted his brethren and saint Iherom to take their refection corporell/ In which refection he spoke of god and of his works. without to speak of any vanities. like as we do. After the refection take he recounted many histories of holy hermits/ And first of an holy man which was three year continually without eating of any meet/ of this world/ but from three days to three days. an angel brought to him heavenly meet/ Of which only he was sustained and fed. without taking of any other thing/ ¶ After this he recounted to them another history/ In saying that he had seen so holy an hermit. To whom the cruel devils came in likeness of angels bringing a charyott a●urned and arrayed as for a great lord/ In which charyott was one of the devils habyl lid like a king. the which said to him/ Come now hither good man thy penance is accomplished/ There is now no more to do but thou adore & worship me/ To the end that I enhance the in this charyott. like as Hely was/ But the good Religious Heron thinking was admerueyled/ & said to himself/ Eevery day I adore my god/ And now he will pray that I adore him/ He knoweth well that I serve him day & night with all my power/ I believe that this is not my god/ And therefore he said to the same devil I have my king whom continually I adore/ Wherefore I believe that thou art not my lord sovereign/ then the devils saw his constance & humility went all away confused/ Saint Iherom saith notwithstanding the holy man Hor in recounting this history applied it to be happened to another person than to him/ Nevertheless the brethren affirmed the same Hor. to be it himself/ But by his great humility. he atrybuted his perfection to another/ When any men came for to dwell with him/ he was so pytevouse of them that he called his brederrn. and died them for to make an house for them. There some made mortere. other made tiles/ And by cause his brethren seeing his charity. enjoyed them to be with him/ He died not as some done in these days. which demand great quantity of money for to receive some religious in their house. but he delivered to them at his dispense and his brethren house and utensyles/ ¶ On a time it happened that one of his brethren a stonge liar came to him. the which had rent his rob/ to the end that the good abbot should see him naked. for to have one new/ Thenne the holy man knowing by inspiration his Inyquite & falseness reproved him tofore all his brethren/ And never after durst he lie tofore him/ And for final conclusion. he was of so great virtues & me rytes·s that from all parties came to him holy and devout religious men for the excellence of his virtuous life. In which ought to take ensample all men of Religion/ ¶ Of saint Amon abbot of three thousand monks/ And beginneth in latin. Vidimus autem/ Caplm iii. Reciteth saint Iherom of an other holy father dwelling in the said region of thebaid. the which was abbott & father of three thousand religious persons of marvelous abstinence. called Thebenesiens'. He commanded to the religiouses to here the vestiment large of which they covered their heed. and was called Scapulari and to have an other vestiment. which was called Frock. which in likewise covered their face when they should sytt at table. to the end the one should not reprove that other if any eat more or less/ Those religiouses held so great silence in drinking & eting. that it could not be know that if any person were in the place where they took alway their refection/ And notwithstanding that they were in great multitude/ they were so secret in than works. that the one knew not the abstinence of that other/ Nevertheless they were more abstynent of the meats set tofore them. than to have affection to eat ne to drink. without to make of their belly their god/ ¶ hereupon we ought to consider. that it is more great abstinence to see meet. and little to eat of it than to be without me●e. & not desire it/ In like wise they that been now religious ought to rule them in soberness & in abstinence. in eschewing envy reigning in cloister/ Also their abbot ought to restrain them/ And himself ought first to refreyne himself for to give ensample to his religiouses ¶ Of saint Benon abbot leading an angels life. beginning Vidimus & alium. Caplm iiii. Saint Iherom recountyth after this. that he & his fellows saw an other abbot ancient the which surmounted all men in sweetness and humility named Benon. of whom his brethren witnessed that he had never sworn. ne made losing/ Also a thing which is moche to be marveled/ He had never be angry against any person living. ne never had spoke idle word/ His life was so peaceable. & of so great humility. that he was living as angels life/ And as saint Iherom writeth when he & his fellows required him to have of him some words edyficatyff for the soul. with great difficulty might they get of him some short words. which he recited to them of the virtue of Clemence & sweetness/ ¶ On a time he was required of the labourers of the country there by his monastery to pray god. that it pleased him to chase away a beast. the which destroyed all their labours/ Anon he came to the place where as that beast was/ And commanded him in the name of god to depart and go fro thence/ And that he should never after do harm to the grains of that country/ And incontinent like as he had be chased away by an angel of heaven. he fled away/ And never after he returned in to that country/ ¶ Here upon aught to be noted that silence is good for to eschew many sins/ And principally unto religious persons and to abbots/ ¶ Of the city of Exirynque· in the which dwelled never heretic/ beginning Vidimus autem. Caplm v. Saint Iherom saith after. as he and his fellows came in to the city of Exirynque. in the region of thebaid/ wpyche is a city full of virtuous men. that no man may recount/ And there were so many religious within and wythouth the none might number/ And so many monasteries that they exceeded the houses And there were found xii. Coventes without other places of devotion. the which frequented in certain days in such wise we fond. that there ne was gate. tower. ne so little a place in the city. but there was therein an Oratory of religiouses & monks singing night and day hymns & praising to Ihesu christ/ There was found in the town never heretic ne paynim. All the town was so full of Oratories: that there was no difference in praying. aswell in the streets as in the church/ For all were as one church & one Oratory/ All the cyteyzyns were good christian &. catholic men/ For the principal masters & governors of the said city by all the yates of the city had also founded Oratoryes. to the end that when pilgrims or strange folk came thither. the. religiouses being in them should receive them. & administer to them their necessities/ furthermore said saint Iherom. that he could not recite yt. which was done to him & to his fellows when they entered in to that city For they came to hem like as they had been angels. doing to them great honour. & right human service. He saith also that they demanded of the bishop of that place the number of the religiouses of the city. & also of the virgins. The bishop answered that there were x. M. men/ & xx. M. virgins in the cite religious & religiouses. of whom it was inpossible to recount th'honour & service that they would do to pilgiyms passing thereby/ For in likewise as saint jerom writyth they rend their mantles & vestyments for to lead them by force in to their houses/ for to refresh them/ In the city were people full of divers virtues. there some in words. other in abstinences·s tother in signs & miracles/ Alas now been there few cities. which study to make monasteries. but everich enforcyth him to destroy them. It is great profit in a cite to pray god for to have there in many churches/ ¶ Of saint Theon whythe was thirty. year without speaking/ and beginneth vidimus et alium/ Caplm vi. Saint Iherom saith that he saw another man named Theon nigh to the said city in the way which lieth toward the desert. the why ●he was an holy man. & bade be enclosed thirty. year in his hermitage. without speaking to any man of the world/ He was so full of virtues. that he was reputed in the city for a prophet/ And when the malades & seek people came thither fro strange regions. vexed & travailed of divers maladies. he only laid his hand upon their heeds. and of what maldy they were seek. anon they recovered her health/ He was of so fair manner. so sweet a vysage· & of so joyous reverence & so full of all grace that he seemed to be an angel/ Some evil thieves entered in to his hermitage/ supposing for to have fond there some money/ But incontinent as the holy man put himself in prayer. the thieves abode at gate arrested as they had be bound with cords. On the morn many persons came to him as they had been acustomyd· & would have brent those thieves/ Thenne the holy man was constrained to speak. & only said to them/ My friends let these men go without doing to them any harm For else I should lose the grace the god hath give to me to guarish & hele the seek people. & they durst not ayensay him wherefore god suffered the the thieves went their way without any harm/ the which thing considered by the same thieves & the great horror & enormity of their life. went & rendered themselves religious in a monastery. & there lived in penance unto th'end of their days. That same holy man was instruct & expert. not only in Egipcyen tongue & Greke· but also in latin tongue/ And for to comfort saint Iherom & his fellows he wrote to them in a table the graces & doctrine: that he had/ His life was much straight. for the meet that he eat was ordained & prepared without fire/ & when by night he went in to desert. many beettes accompanied him. & for to reward hem after that he had draw water. he gave to them for to drink/ And for experience hereof men might see the paas & way of the wild beasts. as chievers. bezes & other about his hermitage. ¶ In this history we ought to note two. points/ the one is that a man ought not to take vengeance of his enemy. when one may well do & take it/ And that other is that in eschewing the sin of ingratituding or unkindness. a man ought to give & render thanks to them that have done to us service & good/ ¶ Of saint Apolonyen. confessor & of his virtues. beginning Vidimus & alium ¶ Caplm seven. Saint Iherom saith that he saw another holy man named apolonyen in thebaid. nigh to a city named Hermopolis/ In that which city as we read after the prophet isaiah our saupom with his intemerate & holy mother & joseph came for to dwell. leaving the parties of judee/ In the city saw saint Iherom the temple in which there had be many idols. when our lord entered therein. but at his coming all fell in to ruin/ The same holy man had his hermitage in a mountain. about which were many monasteries settnye to the said city. & the said Apolonien was sovereign of v. L. religious men full of virtues/ By him were made every day in the virtue of our lord many great marvelous works. from the time of his youngth he was nourished in abstinence unto th'age of lxxx. year. in which age he was when saint Iherom came to see him/ His conversation was so good that by the moyen thereof & of his merits toward god. that his disciples were also perfit as he himself/ And when he had be by the space of xl. year in th'hermitage. he heard a voys fro heaven saying to him/ O Apolonyen by the shall be lost the science of the sages of Egypte. that is to say/ that they that been reputed sage & wise among the Babilonyens & all their idolatry shall be by the brought to nought & confounded/ Go in to the country habitable in leaving thy hermitage/ For thou shalt convert the people forto serve god. to ensue good manners/ & leave their detestable vices & damnable ydolatries/ Thenne the holy man prayed to god that he should not be tempted with no vainglory/ when he shall have converted so much people/ The voys answered I command the that thou lay thihonde upon thy heed. & that thou cast in to the dust the which thou shalt find there the which thing he died/ And anon he took a little Monster like a black Ethiopien. & cast him in the dust. The which monster cried/ I am the devil of pride prince. & by that he knew the he had lost all pryde· like as he had put it under his foot. This thing thus done the voice of heaven said to him now go with the men. for all that thou shall ask of god shall be granted to the without fault. Then he went unto the places where as dwelled other hermits/ And these things happened in the time of julyan the tyrant/ Now he had a fosse or a pit nigh by an hermitage. in which he abode then in praying god incessantly/ And at least a hundred times a day he kneeled on his knees/ & asmany times by night There he lived more by heavenly meet/ than by bodily. His vestiment was only of linen like the frock of a monk. & that whereof he covered his heed & his neck was of another manner like a scapulary/ that which vestymentes never paired in desert. but were all his life all hole/ The holy man was in that place as a spirit living in poverty/ doing so many miracles the no tongue can recount. For his holiness he was hold & reputed of the people of the country as an apostle· or an holy prophet/ All the religiouses & hermits of the regions adjacent came to him as to their father. & gaaf to him their souls for to govern/ He taught 'em to do well. to estudie. & to abstinence after her possybilyte/ But first in ensuing the doctrine of Ihu christ he observed them such as he would be for to keep 'em. to th'end yt. they should not refuse. but live after his example/ sometime the religious persons been evil. by cause that her pastor is of evil life. right at thaposyte. the good shepherd maketh his sheep good & clean/ In the time aforesaid of julyan the tyrant. the holy man Apolonyen herd say the one of his brethren was hold prisemer/ thenne he & his brethren came to visit him. & to comfort him/ And also admonest that in his tribulation he should be constaunt· & that in the daugeour that he was in he ought to rejoice. in giving him to understand that in adversity the virtue is showed/ A Centuryon. the is to say a captain having a C. men under his charge. came as all enraged to know who had suffered the holy man & his fellows to enter within his prison/ And he put & closed within his prison the said holy man & his fellow. & commised many men to keep hem/ But god the leaveth not his servants in danger sent at midnight an angel marvelously shining/ Of whom all the keepers were so abashed that they witted not where to be come. & anon they kneeled down on her knees tofore the holy men. saying that they should go when it pleysed them For certainly they had liefer die for hem than to keep hem against the will of god In like wise the said Centuryon on the morn eerly came with his principal knights in to the prison/ in praying the said holy men for to depart. & gaaf them leave for to go where they would By this we see that what soever infamy that is done to the ryghtfull.. if he hath faith & hope in god with charyter. god shall help 'em always. When the holy men saw the grace the god had done to 'em. all unyed together returned in to th'hermitage thanking our saviour & redemptour. The good holy man after admonested always his brethren to resist the temptations of the fiend/ & said to 'em/ If ye resist the devil which is heed of all sin. ye shall resist all vices/ for who resystith the herd he may lightly resist & gainsay the members/ With this he exhorted 'em to vaynquisshe each other/ in surmountyng everich his brother in virtues/ For he said the everich ought to desire to be more perfit than his neyzbour. & also he said that the man is more perfit in virtues that is not subdued ne vanquished by worldly temptations: for to resist the sins & fowl wills is the beginning of the yefts of god/ And after he said to hem. if any of you do any miracle/ therefore he ought not to glorify himself. ne to repute him more worthy than his fellows/ Also he ought not show to the people the god hath give to him such grace. For otherwise he seduceth. deceyvyth himself. & loseth his reward/ & if the said holy man had excellent grace in doctrine yet more great had he in operations. All that he demanded of god. was to him acorded & granted. with this many revelations were showed to him. ¶ Among the which of one of his fellows with whom he had long time used. his life was showed to him that he was in heaven in the seat of th'apostles. & in like glori Another time he praying for himself to god that it would please him tabrdge his days. & to bring him in to the ream of heaven. God showed to him that he should be yet a little time in the world for to be an example of virtues to many other hermits. which by him should be informed in holy conversation & as it was showed to him. so it happened/ For after that came to him many hermits fro divers places & countries. which ensued him in doctrine & in virtues. in such wise the many renounced the world for to follow him. & made a monastery in the said mountain. where as they lad a life common/ And those religious men were clean of body & of soul. & notwithstanding that they were in Egypt. where as abounded sin & malice. Yet were they virtuous & reputed as angels/ And thereby is verified the saying of th'apostles. saying that where as haboundith sin there also aboundeth grace. Now ought to be noted that thabycaunts of the said Egipte. by their great idolatry worshipped the oxen. by cause they laboured the fields by which they lived/ & also they worshipped the water of the river of Nile by cause it watered & aroused the regions of Egypte/ In like wise they adored the earth as the most fertile of all other. the dogs also. apes. & diverse herbs/ And the reason why moved hem so to do. was by cause they said. that the divers occupations that they had. some to ere the land. & other to nouryssh her dogs & apes. other to plant herbs/ & so of other operations had be cause that they in business had be & impeached that they went not with Pharaoh & were not drowned with him. when he entered in to the reed see. weening to have persecuted the chyldner of Israel. which had happened to them. if they had not be tarried by the moyen of the said operations/ And for asmuch as that had be cause of her preservation & health they worshipped 'em as gods/ After this the afore is written of the doctrine of the holy man. now resteth tosee of his works & operaconns' ¶ Thenne it is to be noted that among his other works. he saw in a temple of a city nigh by his hermitage an ydolle· which sometime was by priests & other people born in procession for to obtain vberte & abundance of rain/ The which thing seeing the holy man & moved with pity made his prayed to god for to take this foul creance & misbelieve fro them. His prayer so made they & their idol abode all unmovable in such wise that they might not move ne go froward ne backward/ And were there all that day with out departing frothens/ in suffering & sustaining the brenning of the son/ Thenne the priests said that the orisons & prayers of the holy christian man that dwelled there by their city named Apolonyus was cause that they might not moevene depart thence/ And if they were not lo●ourd by him. they should long time tarry & abide there/ And thenne some of them said. that it might well be truth by cause that thenne he passed forth by. Nevertheless they brought many oxen weening for to move thidol. but they could not make him for to departed fro the place. finably they sent to the holy man. & promised by that if he would deliver them fro the pain in which they were. they should renounce their gods & believe in Ihu cryst/ Thenne came the holy man to them. & made his prayer. the which made they were all delivered fro their tribulation/ And for this miracle some of them abode with him in his hermitage. & other went in diverse places showing & publishing this miracle. by cause whereof they converted hem to the christian faith/ And anon but right few dwelled in that regron/ but they were converted to the faith ¶ Another miracle worthy to be remembered died the said holy man as here followeth/ Two towns on a time had war one against another. by cause of the bounds & limits of their lands. of which that one was christian & that other paynim/ By cause of this division were assembled of that one part & that other man/ men of war The which thing seeing the holy man was moved by charity. enforced him tacorde & appease them together/ Thenne one which was named for chief of the said paynims/ & cause of the war. said that never he would accord unto the death/ The holy man answered. thenne be it so in such wise as the demandest/ None shall die but thyself. & thou shalt have sepulture such as aperteyneth to thee/ For thou shalt be buried in the belies of beasts & birds. & so it befell/ For he was found deed alone upon th'earth. all detrenched & devoured with bestes·s & all tother were abashed how the word of the holy man was so veritable/ And for that cause they began to dread the god of the holy man. & were all converted to the christian faith leaving their idolatry/ ¶ Now shall we speak of another miracle. which he died at the beginning when he rendered himself in to a cavern or cave with certain brethren/ In an holy day of Ester. he being at the table with his brethren. after the service acomplisshed. in stead of delicate meet he had a little dry breed & wortes of chool made with a little salt only/ And the seeing the homan said/ if we been the true servants of god & have very faith. we shall obtain by our prayers/ that which we desire to eat in this holy solemnity/ Thenne the brethren by humility answered that he alone as the most worthy & virtuous should make the prayer/ & so he died at their request in praying devoutly/ His orison accomplished. & after that they had answered Amen/ came suddenly to that of their hermitage men vnknowe/ & as it seemed of strange country charged with all meats that they might desire/ There some had apples of divers sortes·s raisins nots & figs in great abundance/ tother had honey tofore the time that it could be made naturally/ milk great quantity. with hoot breed & good. And when they had presented their years. incontinent they went a way as if they had be sent fro some great lord. ¶ Here ought to be noted. that such things were none in Egipte. & also they that brought them were also vnknowe/ & were not of the maintain ne of the language of the country/ Wherefore it may surely be believed that it was a very miracle/ When the said religious men had eat sufficiently. they rendered thanking to god/ & kept the residue. which endured for their refection fro that day of ester till the feast of pentcost/ It is no sin thenne to eat delicate meats/ when it is take soberly/ And by that one is not moved to sin/ It happened afterward the one of his brethren prayed him to make a request to god. that it would please him to give to him very humylytee/ by cause he was proud & without clemence/ The holy man anon made his prayer devoutly for him. & incontinent he was so humble & meek that all his brethren merueyiled. In the time it happened that there was great famine & hunger in the parties of thebaid. so great that they wist not what to eat. Some with their wives came to the holy man/ For they knew well that oft-times by the grace of god with out meet the religious were fed & sustained/ And when the holy man saw hem he doubted no thing/ but had confidence in god. which had enough for to nourish them/ Now there he had three baskets with breed/ which was suffisaunt for the bodily sustentation of the religious men there only for one day/ Which baskets & breed. he died do set in the mids among them/ & the benediction made. by the grace of god they lived by the said breed/ by the space of four months all they that by the constraint of the famine were come thither/ An other time he died a like miracle/ on the oils & in wheat/ in multeplyenge above the th'earth had brought forth/ The devil seeing this. said to him. I ween perfitly that thou art Helyas or th'apostle of god/ the holy man answered/ Wherefore sayest thou such words/ th'apostles & prophets. were not they men as we been/ the which have left us in their place. we nest thou not the god was with them. and now he is with us. he is & shall be almighty. if god be good. wherefore art thou evil. let us remember the things tofore writ/ how they been worthy of great remembrance. the which been verified by the witness of the holy man/ Thenne restith now to write of the miracles of the said holy man/ which saint Ierom saw/ ¶ On a time in the presence of the said saint jerom. the holy man died do bring to the table the baskets full of breed/ But when he had distributed & set it upon the table/ And that every man had take his refection the said baskets were again filled. and full as they were before/ ¶ Another time the religious brethren walked for to see the said holy man. Among whom was saint Iherom/ And three days tofore the said brethren came to the place where as the holy man was. the said holy man showed to bis bredern religious. that the brethren were coming fro Iherusalem in to their house/ & wha they knew their approchyng· they came against them in singing. some before and some after/ And in like wise died the holy man the which also washed their feet. and died to them many other services. like as they were accustomed. ¶ And saint Iherom saith that they never eat till that they had received their maker And after their re●●●● take/ some went in to desert/ the other abode in waking/ and ocupyeng themself all the night in holy scripture. And notwithstanding that they were out of worldly joy. yet had they more e●●ltacon/ than any man living in the world/ For where as is joy in to science. there is alway joy/ ¶ Never was there any of them heavy ne sorrowful/ The holy man said to them oft it is of necessity. if ye he just & rightful that ye be alway joyous/ let the paynims laid he weep and the heathen men & sinners/ Also know ye for certain that they the love worldly things rejoice them in getting lands & possessions/ We thenne that get. and have hope to have the glory eternal. aught alway to be joyous/ For the glory & goodness that we intend to have shall be without end/ And they that intend the worldly things. is but of little enduring/ Wherefore we ought to be more joyous than they that been worldly. Thus counseylith the apostle. that saith that we ought to rejoice us continually in giving thankings to god with all our thought/ ¶ He gave also counsell that if any brother religious goeth to see one that other/ He ought not only to pray him to abide & tarry/ But to constrain him/ Like as Abraham in receiving the pylgryms Constrained them by charity to sojourn in his house/ ¶ He commanded also to his brethren to receive their maker/ to the end that they should not withdraw them fro the grace of god/ For in so doing they should continually remember the passion of Ihesu christ In like wise he commanded them expressly to fast the Wenesdaye. by cause that the same day judas machyned the death of Ihesu christ/ And in like wise the friday/ For that day he received death & passion/ ¶ The holy man blamed much the hermits. which had long here & beard. and irons on their necks/ For he said that they died not that. but for the glory of the world/ And also the commandment of god is. that fasting & prayer be done privily/ For god only ought to know the good deeds that we done/ ¶ And after saint Iherom & his fellows took his benediction/ And he delivered to them some of his burderns for to conduyce them thorough the deserts/ ¶ Of saint Ammon thermit/ which slew a dragon. & converted the thieves. and beginneth in latin ¶ Queen an divimꝰ/ Caplm viii. Saint Iherom writeth that he & his fellows came to a place/ where as dwelled saint Amon in walking through the desert toward the South/ They saw in their way the trace of a great serpent merueylousli of xv. cubytes of length. the which feared them greatly/ But the brethren that conduited them comforted them in exhorting them to have good hope saying/ Ye shall know what is our faith. when ye shall see the dragon slain by us/ We have slain many beasts. be ye no thing afride. we have credence in god. which hath said that we shall have domination upon the serpents & dragons. & upon all our enemies/ & what somever thing that the brethren said. saint Iherom & his fellows were afeard. in praying them that they should go no more by the way of the dragon/ but should go seek another way/ Nevertheless one of 'em without dread went fourth the same way/ Another brother came the which warned hem & also the brother that followed the dragon that they should go no ferder. for he was so fearful the uneath durst any behold him. Finably all they went in to the monastery of the brother that was thereby/ the which told to them that nigh to his house was a devout man much famous/ of whom he was disciple. & by whom many miracles had be done & showed. That same man was named Amon/ & by cause some thieves had done to him much pain. in robbing fro him his breed & his sustenance/ commanded to it. dragon's that they should keep the door of his monastery to th'end that the thieves should have no power tentre in/ The thieves came like as they were wont to do/ & when they saw the dragons. they would have slain them/ Thenne the holy man apperceived that the beasts were almost deed· & blamed the thieves saying that there were of hard & evil nature. for they dradd not god ne his servants. by cause that they had put to death the beasts that he had commised to keep his house After he died do enter the thieves in to his house. & set 'em at the table & in time while they eat. he amonested 'em of the health of her souls/ in such wise that he converted 'em/ And at last they were as perfit as the holy man which had preached to hem/ ¶ Another time there was a dragon that destroyed all the regions nigh by about him ¶ And the Inhabytauntes neighbours to the holy man came to him/ And brought to him the son of a Heerd man/ The which was as deed only by the sight of the said dragon/ And prayed him that he should pray to god heartily/ to the end that by his prayers & merits the child might be raised to life/ Thenne the holy man blessed him. & gaaf to him of the holy oil and anon he revived & came again to life/ And after the holy man went to the place where that foresaid dragon was And when he had fond. him he kneeled down on his kne●s for to make his prayer/ & incontinent that the dragon apperceived him he came to him siflinge. and enforcing him by great Impetuosite for taproche the said holy man for to devour him/ But as he the dread him no thing said to him. The son of god at this time come for to slay thee/ And incontinent the dragon cleft in the mids. and died suddenly/ After he was deed he stank/ and enfected all the country/ The habytauntes assembled them. And brought a great mass of either to lay on him/ But yet they durst not approach the place where he lay deed. but that the holy man we represent. ¶ hereupon we ought to note. that when any do to us displeasure. we ought not to take vengeance, but wrought to labour for to convert our enemy and adversary. like as this holy man died to the thieves/ ¶ Secondly that every man ought to labour for to conserve and keep the common weal unto the death/ Like as this holy man died when he adventured himself to slay the dragon/ ¶ Of saint Coprete priest and hermit/ And beginneth in latin ¶ Erat quidam/ Caplm ix. THere was an holy man in the same hermitage named Coprete of lxxx. year of age. the which in his sayings & deeds was much virtuous. He healed 'em that were seek. & chased the devils out of men's bodies. & died many miracles/ Some he died us the presence of saint Iherom. which for his great renomee went to see him. and was of him moche humaynly received After that saint Iherom & his fellows him prayed that he would recount to hem of his faytes & his deeds. & also of his merits for which he made so many miracles & works/ Thenne he recounted of himself & his predecessors/ but as touching himself he nas as touching to virtues but a disciple of chaūciens. And that said he by humility/ First he told of a father named Mucins. which first had he heremyts in the said hermitage. & had beg●n first to show the way of health/ but at he was hermit he had ●e the strongest theyf in s●tree. & such was his conversation/ It happened on a night that he supposed to have pilled & rob the house of a virgin sacred/ And by cause he might not lightly enter in. he mounted upon the coverture & tyling of the hous· & was the ●●soo long that he slept there/ He being thus a sleep heard a voys which said to him/ Less evil man of thy murders & pylleries. & convert the to lead a solitary life/ And if that so do I shall make the prince & lord over many knights/ & he being yet a sleep in his dream/ was showed to him a great multitude of hermits/ And the voys commanded him that he should be their governor/ After the said thief awoke & saw tofore him the maid which he would have rob. Thenne the maid said to him. Alas ●m friend who are ye. fro whence come ye. & wherefore be ye here come/ And the man as without any intendment answered no thing/ But only demanded that she should show him the way to some church. for he demanded only to be in a monastery/ The maid thenne knew that this came fro god/ And brought him to the church. & delivered him to the priest/ To whom the said man prayed that he might be christened kneeling down on his knees tofore the priest/ And requiring place in which he might do his penance With this he demanded the commandments. by the which he might walk in the way of hell the/ The priests seeing this were abashed. by cause they knew him to be a thief & full of all sin. marveled of this thing/ And this notwystonding they delivered to him three the first verses of the first psalm of the psalter that is to say Beatus vir. Sed in lege dni. Et erit tanquam lignum/ The which verses by him considered said. that they suffysid to bring a man to everlasting life/ After that he had be three days with them he went in to an hermitage. & when he was in desert. he eat no thing but roots. & kept right diligently the virtues which the priests had delivered & give to him. & not only in wordes·s but also by effect & operaconns'/ And after this he returned to them. which were much abashed how suddenly he was become so virtuous. in leading so hard & straight a life/ & they constrained him for to dwell among them/ Thenne he willing not to disobey soiournod with them a weke· that which passed he returned in to desert/ And was there vii· year in great abstinence. & in keeping holy scripture/ & eat no thing but breed/ & that on the son day/ Which breed was ministered to him by grace divine/ For when he rose fro prayer. he fond the breed all ready without bringing of any person/ His refection take. he eat no more till the next sunday following. After long time he returned fro desert/ & many were by him converted to penance. Among whom a young man came to him for to be his disciple/ Thenne clad him the holy man with thabyte of hermits. which was of the skyune of a ghote/ & after informed him with the rules of hermits Hrewith he had great business to bury the deed bodies if any had passed out of this world/ When the child that was his disciple saw his spiritual father thus bury the deed men. in clothing them honestli Thenne said he I would well that my father should cloth me thus when I were deed And the holy man said to him. so shall I do. & shall give to the asmuch as that shall say it sufficeth/ After a little time the child died. & was buried with his fair father/ And when he had wrapped him in fair vestyments. he demanded him if it sufficed/ The child that was though deed answered tofore all them that were presence there ye/ & that he had ynouz. & that his promise was acomplysshed/ Thenne all they that were present were moche admerueylled/ After that the child was buried. the holy father returned in to his hermitage/ & whä he had be long time there. he came again to visit his brethren. & in coming it was showed to him that one of 'em was in dying And by cause it was late. he hasted him for to see him at least or he died. for he was far fro the place where the seek man lay/ & that died he considering that our lord saith/ that we ought to walk while we have light. For who that walketh in light/ that is to say in instyce. he offendyth not god/ & therefore by cause the the son declu●ed & thieving came on. He commasided to the son in the name of god that he should carry & give his light. unto the time that he were come unto the place where the seek man was/ And anon the son tarried & abode unto the time that he was come/ Thenne the brethren were abashed & demanded at his coming frowhens proceeded the tarrying of the son/ And he answered ne remember ye not that our lo●ue saith/ that who somever hath so much faith as the greyne of mustard/ of which of one grain come & proceed infinite greynes. & c· Anon the brethren understoden. that it was by his merits that the son had be fixed in his siege and throne/ And when he was entered to to the place where as the seek man was/ for whom he had so hasted for to come. he fond him deed/ And incontinent the holy man Mucyns kissed him. in demanding him/ Answer to me my brother/ Whether hadst thou liefer ●e deed with Ihu christ. or to come & live again in this world/ And the brodder answered/ Alas my father wherefore demandest thou me this question/ Thou knowest well. that it is of necessity. that I be with my god/ For. for to be in the world nies but misery/ father hermit said he then to him/ Now go thy way thenne my son/ and pray for me Thenne the brother laid him down again in the bed. as he had slept/ Of which thing they that were present were moche abashed/ For they knew well that he was a man of God & of holy life/ And this done the holy father clad the corpse like as he was acustomed to bury them that were deed/ & walked all the night in prayers/ And after the said holy man went to visit another brother that lay on dying/ And by cause that this brother doubted to be reproved of his life tofore god/ Prayed the holy man that he would get of god that his days might be prolonged/ to th'end that he might amend his life/ the holy father answered/ What hast that do all th● life/ Hast thou had no space to do penance. thou wouldest never lass thy sins. but always haste augmented hem. notwithstanding said the holy man i● thou wilt promise camende thy conscience & satisfy for thy sins we shall pray god for ye. & they put been all to prayer. & anon after the holy man had prayed the life of the brother to be prolonged three year Thenne the holy man raised him out of his bed. & the frere being all hole went with him in to desert/ And when the iii. years were accomplished he brought him again in the place where he had take him. leading mo●e the life of an angel than of a man. Whereof all the brethren were admerueyled that he was become in so perfit life/ After that the freres were assembled he being in the mids among hem/ the holy man began to preach of the penance & conversation of the said brother all the night And in making the said sermon. like as the brother had be a sleep/ he rendered & gave up his spirit unto the holy saints to heaven. & his body was buried/ And after the service done the holy man returned in to desert/ & in going thither oft-times he passed the river of Nile/ which is a river marvelously great & deep/ & yet he never entered therein depper than to his knees. which is a thing much marvelous/ Another time the devil presented to him treasures infinite. which he said that they had be longing to king Pharaoh. & were hid in th'earth/ The holy man Mucyns answered to him/ the and thy money be in perdition perpetuel/ oft-times he entered in to the house of the brethren there where all the doors were shytt & closed/ & when he would in a moment he made a great way. And as saint copret recounted of the holy men tofore said. one of the fellowship of saint Iherom slept/ & might not believe this that the holy man said/ & in sleeping he saw a book full of letters of gold. which the holy father held. In which was wrote all the he said/ With that he saw a man full of great liȝt which said to him/ Why hearest thou not & takest heed of that which the holy father sayth· Why sleepest thou/ Anon he a work & exponed in latin to his fellows/ that which he had seen/ After this came a labourer holding a vessel full of earth. & a waited that the holy man should speak to him/ That seeing saint Iherom & his fellows. prayed him that he would say to hem what signefied the vessel full of earth The holy man answered/ that it was not necessary thenne to hem for to know it/ doubting him to fall in to that sin of vainglory if he told to hem the signification/ that which nevertheless he declared to hem by cause they were come to him fro so far a country in saying thus. sith that we other faders become in to the land of Egypt. the land hath be fertile & full of goods. & tofore all that was sown the worms eat it/ For the labourers were paynims & infidels. that which been by us converted to the faith/ & come to bring every year of th'earth. to th'end that we should bless it. & after they meddle it with their seeds. & say to them in blessing it·s Go forth. be it to the like as thou believest in god/ ¶ He recounted also a thing more marvelous by him done to thexaltaconnexaltation of the name of god. like as it followeth/ Also as he descended in to the city nigh to his hermitage. he fond in the said city a Manychien· a deceiver of the people. with whom he disputed of the faith. But by cause the said manychien was cautelous & subtle in words. to the end that the hearers should not be skaundred in the christian faith/ The holy man said. all ye make a fire in the myddyl of the place/ in which we shall put us twain And I believe that he shall be brent that hath the worst faith and law/ so it was made. And incontinent the holy man took the manychyen by the hand to lead him with him/ the which answered that he should come after/ And that it was reason sith he had do make the fire. that he should go before/ Then the holy man in the name of god divided the flame. in which he entered in. & abode there the space of half an hour without taking of any harm/ & that seeing they that were assistant began to say/ O lord god how moche marvelous works & things dost thou in thy saints/ Thenne they constrained the said many chyententree in to the fire/ but he always recoiled & drew aback/ finably they put him therein. & incontinent he began to burn/ Yet that notwithstanding he was draw out again/ & after driven out of the city shamefully. in crying that the deceynour should be brent all quick/ Another time he passed by a temple whereas the paynymns sacrifyed their god/ & he said to them/ Wherefore sacrify ye to things infused/ how well truth it is that ye been more worthy than your gods. for ye be or may be reasonable/ And thus saying god inspired them & came after him in to desert. & believed in god ¶ There was a paynim which rob cule wortes nigh to th'hermitage of the holy man. & bore 'em away to boylle in his house/ But when he had boiled 'em in hours. there were also grieve as they were when he gathered 'em/ Then he came & cried mercy to the brethren. & so he was converted to the faith/ Wherefore how evil o● sinful one be: he ought not therefore to have despair of his helth·s for if he return to god. he shall receive him to penance. like as he died the holy man Mucyns/ Of saint Cyr. isaiah. & Paul. which beginneth Adhebat adhuc/ Caplm x. THe holy saints. Cyr. isaiah/ & Paul were of life much solitary & religious. As they three togrder went in a voyage for to visit one of her bredern/ When they had gone three days journey nigh to the monastery where he was they were constrained to pass a river. on which was no boat to pass with. then they said let us pray together to god. that he will give us grace to pass this flood. to th'end that we may achieve our viage. & there prayer made god sent to hem a boat. And they made asmuch way in an hour as they had do in three days/ & when they were arrived alonde/ isaiah said. god hath showed me the man which we go to see. he cometh to meet us. For he knoweth our coming. Also paul said god hath showed me that after three days he shall pass out of this world in to that other/ In saying these words and in walking for to go to the monastery. where as they hoped to find their brother. they encountered & met him & salued 'em saying/ Blessed be god that this day hath showed to me in spirit that. which I see with mine eyen And thenne he showed to them all their cogitations & the merits that they had anent god/ Anon saint Paul thus said God hath revealed to us that within three days thou shalt die/ & therefore declare to us by what virtue thou hast be agreeable to our lord. to th'end that thou which art ready to go to him. leave to thy successors some rule & manner. by that which they may have merit in their operaconns' Thenne the holy man answered in this manner. I died never thing of great merit/ But I have called alway the name of god in my tribulations/ & the grace of god never left me/ for I had never necessity/ All that I would eat changels have brought to me. & also I have had by the bounty of our lord revelation of many things which have be done in the world/ The light of my soul was never quenched. I have seen th'angels assystaunt with god many times/ Also the reward of the merries of religious people. & generally of all the heavenly court. I have seen also the devil & his complyces put in fire perdurable. & the rightful men in to glory eternal/ And after when he had by the space of three days comforted them. he rendered & gave up his spirit to god/ And forthwith they saw the angels which bore his soul in to heaven/ ¶ Of saint Helayn which beginneth in latin/ Fuit et alius vix/ Caplm xi Saint Helain sin the time of his youngth was instruct in the service divine in all chastity & continence. And in the time that he was a child. when the fire was failed in the church. incontinent he went in to the next house. & brought fire in his rob without brenning of it. The which thing his brethren seeing were greatly amerueyled in desiring the perfection of his life/ On a time he being in desert had desire to eat any And anon after he saw some on a stone/ But he considered that it was by the fallace of the devyll· & eat no thing thereof/ but said to himself/ O dangerous concupiscence· go far fro me. for it is written that we should walk in good hope & spirite· & put fro us fleshly desires/ After this he left that place. & went ferder into desert. where as he died many sastynges. & a terhe fond an heap of apples in the way. but he eat none. For he knew the devil had laid them there. and said to himself It is writ. that a man not only liveth by meet. but also by the word of our saviour/ And after that he had● fasted yet another week. an angel appeared to him in saying/ Eat that which thou shall find. after that thou shall be awaked. & trow no thing that this is by the devils craft/ And when he aroos he saw a fountain clear and herbs by. whereof he eat. and after he drank of the fountain/ Those herbs him thought & seemed of so great sweetness. that never had be eaten better meet ne more sweet/ In that place he fond a cave. in which he abode a certain time/ And all that he demanded of god he had ¶ On a time he went for to visit his brethren. & for to help them in their necessity He bore to them so much meet/ that he bore so heavy that he might unethe go And as god would he saw wild asses. passing by the desert/ To whom he made an exclamation saying. I command you wild asses in the name of Ihesu christ & adjure you that one of you come to me & receive my burden The which words said one of the asses came to saint Helen offering himself with all meekness & debonairty. who anon laid his faidell upon his back & sat upon it/ And that done he bore him promptly unto thermitages of the brethren which he went for to visit/ ¶ On another day/ which was on a sunday he came in a monastery for to visit the brethren being them. & in vysiting he knew that they kept not the solemnity in their church or chapel as they ought to do on that day/ Anon he inquired the cause of the negligence/ They answered that they had no priest there/ And that he which was acustomed to sing there was beyond a river. which was between them & the cell wherein the priest dwelled/ To whom none of them durst go for dread that they had of a terrible serpent named Coquodrille. which held him about the said river/ Thenne the holy man said to them. If ye will I will go fetch him/ And incontinent he came to the rivage of the river. upon which he called the name of god & anon the serpent was by him/ And he which had be acustomed to devour men. yielded him subject & tame unto the holy man. And bore him upon his back over the river, & set him on the rivage/ then the holy man departed fro him & came to the priest for to pray him to come to the brethren/ Now was the holy man clad with old & fowl clothing. Of whom the p●●est which never had seen him before was greatly admerueyled. And demanded of him who. & frowhens he was. and for what cause he was come thither/ And after that he knew by his answer that he was an holy man of god. he followed him to the river/ And the priest said that there was no boot ne vessel to set them over/ The holy man answered/ be no thing in doubt ne afeard. I shall make ready to the a good message●/ Thenne the holy man called the serpent. that which approaching to him presented his back to bear him/ And he mounted thereon. & after bad the priest for to come by him. saying that he should no thing be afeard. But he seeing the terrible be'st began to flee & go a back/ The other brethren which were come thither see●ge that were marvelously afraid/ And after that the said be'st had brought him over the water again he said to him/ It is better to the cruel be'st to die now presently. than to do any more displeasure to the people. like as thou haste been accustomed/ ¶ The which words said. he fell ●●wne deed/ The holy man Helayn abode three days to the said monastery and taught the brethren/ And also excited them to ●●●yste and withstand diverse 〈◊〉. of which they were defoiled 〈◊〉 ●spyracōn divine he 〈…〉 were replenished with 〈◊〉/ Some with Ire/ Other 〈◊〉 avarice and vain glory. And 〈◊〉 other had justice · humylytee 〈…〉. ¶ And they seeing that he 〈◊〉 their thoughts began to amend thereto/ ¶ After this he forse●●ge that certain brethren should come thither said to the brethren/ Make ready some wottes for 'em that shall anon come hither/ And so they died ¶ And assoon as they were come he received them honourably/ And after he returned in to desert/ ¶ Another time came to him a young man. which prayed him to be his disciple/ The holy man showed to him his labours which he should do and bear. if he would be religious/ And how with great pain might he resist to the temptations of the devil/ But of asmuch as he dyscounseyled him to leave it. so much the more the young man was inflamed. and encouraged/ promising to endure and suffer all in patience/ Thenne he delivered for all his richesses to him a cavern or a cave fast by his And incontinent as he was put in/ the night after came the devil/ and tempted him in fowl and infamed cogitations/ And with that they enforced them to hurt and to slay him/ This seeing the young man. returned to his fair father Helayn. which comforted him/ and brought him to his cavern and made about it an hedge. in defending the devils. that they should not come night to his lodging/ And never after died they to him more violence ¶ And it is rad of him. that he eat never but heavenly mete. and such as god sent to him ¶ On a time his brethren came to see him/ But he had nothing to give to them/ And incontinent came a young man which brought miraculously that which was necessary for their refection/ furthermore saith saint Iherom that saint Coprett. of whom is written here tofore brought the same saint Iherom/ his brethren & his fellows in to a garden. after that he had told to them all these divine operations/ In which garden he had palm trees·s apple trees. & many other trees. that he told them that he had planted there And said saint Coprett that he had do this to thensampleensample of the labourers his neighbours. which were accustomed to come fetch of the dust & powder & dry earth in the places. where as the holy faders dwelled/ & sew/ & threw abroad the same earth upon their land/ believing firmly that it should be thereby the more fertile & abundant/ He said furthermore that it should be great shame to the holy faders there dwelling. if the labourers should have in them greater faith than they seeing that the same faith was in them by the holy faders confirmed/ ¶ Of saint Helye which beginneth ¶ Vidimus & alium senem/ Caplm xii. Saint Iherom saith that he & his fellows saw another holy father named Helye nigh a cite named Anthinos· which was Metropolytane in the parties of thebaid/ & this holy father was of phage of an. C. & x. year or there about/ Which in virtue & holy life seemed to be equal to Helye the prophet/ This holy man was much solitary. for he was by the space of lxx. year in a desert so horrible that it may not well be written/ And there be was in passing his life solitary in such wise. not where the people of the world dwelled/ The way was so hard & sharp. that they that came thither might not pass it/ the place where he lay was so terrible. that no man might behold it without horror/ And when it came so that his membres began to tremble for a●ge. he used for his meet a little breed & oil olive moche soberly ¶ But in his youth he had fasted many times a●● hole week without any eating/ The● was never man saw him go out of his hermitage. like as other hermits witnessen/ He had that year of god that all they that went to hym· returned never without to have that which they demanded/ And also he healed & guarished hem of all sickness & maladies/ & at last finished in glory eternal his day/ ¶ Of saint Pithiryon. which beginneth ¶ Redeuntes/ Caplm xiii. IN such wise as saint Iherom & his fellows returned fro the hayde they saw a mountain/ unto the which no man might go without great difficulty & pain/ In the said mountain were diverse hermit. of whom saint Pithyrion was father & abbot. the which had be disciple of saint Anthonye/ And after had dwelled with saint Amon. of whom is af●●r written/ ¶ This same saint Pythiryon was of so great virtue/ aswell in helping the seek people. as in fighting & resisting the devils/ Which had double the virtues of the said two faders/ That is to wite of the said saint antony. of whom we shall speak hereafter. and of the foresaid saint Amon of whom he had be successively disciple ¶ Saint Iherosme was enseyned & taught of the said saint Pythiryon how he might resist & eschew the temptations of the devil of hell/ ¶ Who some ever will have domination & puissance upon the devils. him behooveth first that he resist against his sins & passions/ And when we shall have take a way one vice or one sin fro our soul/ the devil that tempteth a man of the said sin. incontinent shall depart fro the body where it hath been. His life was much straight/ For two times in a week he eat but only/ Ne drank but a little browet made with meele. without to take any other refection. in what age he was/ But our lord which knew the Right great and singular devotion that he had in him and to his service. gave to him above nature strength and courage to bear & sustain those right straight and marvelous penances/ ¶ Of saint Eulogyon. which beginneth in latin ¶ Vidimus et alium Caplm xiiii. AFter this speaketh saint Iherom saying/ that he saw an other holy father named Eulogyon/ ¶ The which among other graces that he had. he knew all the thoughts good & evil of all them that in his presence came to the altar. for to receive their maker or creator/ ¶ So it happened on a time that some religiouses would receive their saviour/ But the holy man kept them fro it, saying to one of them these words/ O myschaunte man art thou so foolish to come for to receive thy god. And thou hadst this night will for to accomplish the sin of fornication/ And he said to that other/ & thou haste said in thine heart. that it is no more danger to administer himself to the table of Ihesu christ in deadly sin. than in the estate of grace/ And that is all one. being good and evil/ And after he said to another/ Thou haste said in thyself that the sacrament of the altar may not justify thee/ ¶ And then sent them again for to do penance/ Reputing them unworthy to receive the sacrament of the altar/ ¶ Here upon ought the priests to take ensample. when they prepare and make them ready to say mass/ And also all other creatures that gone & purpoos to receive the holy sacrament of the altar/ ¶ Of saint Appellen· and beginneth in latin ¶ Vidimus & alium presbiterum/ Caplm xv. Saint Appellen was a forgeur of ●ren/ And that which was necessary to the brethren he forged it to them/ ¶ On a night as he was forging the devil came to him to likeness of a fair woman. and brought him work for to forge/ then the holy man took out of his furnaces a ba●●e of iron and cast it in to her visage Then the devil made so terrible a cry that all the brethren were awaked/ & thereof he had such a yefte of god/ that frothan forthou he might take in his bare hand without to be brent the iron all hot & hrenning reed. ¶ And when saint Iherom & his fellows came to him he received them benignly. and told to them of the manners & life of some of his brethren/ ¶ And first of one named Iohn. the which was much old & auncyen. surmounting the other in holiness of life and of good manners/ And told to them that at the beginning. that the said Iohn came in to desert. He was three year under a toche in orison & prayer without dying on the ground ¶ The said Iohn slept not but leaning/ And eat not but on the sunday/ On. which day the pressed administered to him the holy sacrament of the altar. of which he lived only/ ¶ On a day the devil weening to deceive him. transfigured himself to the semblance of a priest/ And came tofore him the hour acustomed In feigning to give to him the holy sacrament of the altar/ But the holy man seeing that it was the devil said to him/ ¶ O cursed devil why cessest thou not to trouble the devout soul's/ How art thou so hardy to play & jape with the holy sacrament of thaltar/ The devil answered that he supposed to have deceived him. as he had done another/ The which after that he had obeyed to him. he became foolish. and out of wit/ In such wise that with pain and uneath many holy men might by prayers and orisons reduce him again unto his place. & to his former health/ And when the devil had said so. he vanished away fro the holy man. ¶ Of whom it is radd that by over long being in prayer. his poor feet which were continually in rest were broken & rotten/ And after that he had done this penance by the space of three year. th'angel appeared to him & said/ God hath received thy orisons & prayers/ And sendyth to the word that all thy soores shall be heeled & guarished/ then the angel touched him by the mouth & by the teeth· and Incontyvent he was all hole & guarished/ of all his soores. and replenished with science & with all graces in such wise. that he never after had hungres ne thirst/ ¶ Thangell commanded him after that he should go to other places. visyting his brethren for to comfort them. and tenseyne & teach to them holy doctrine ¶ And on a time it happened that a man crokebacked came to him to the end that he might recover health/ & would mount upon a mare for to ride thither/ the which was gird with one cengle which the holy man had made/ For gladly every day in the week ●auf the Sandaye he made cengles/ & coverynges of leaves of palm woven after the custom of the country/ And so as the said crokebacked was mounted on the mare. he was forthwith all hole/ by cause his feet had touched the said cengle ¶ The holy man was of so great merit & virtue/ that when he sent to any seek people of the breed which he had blessed with his hand/ If they eat thereof/ they were heeled of all maladies and sicknesses ¶ He had also this grace that he knew all the thoughts of his brethren/ And incontinent wrote to their faders and abbots. how there some ruled them in sins & uncleanness/ And other profited in science and virtues/ Some were inpacyente & set nought by their brethren/ The other were constant and in charity/ ¶ He preached to us to torn our eyen fro things transitory. and to fix them in goods in fallyble & eternal/ ¶ Also said the holy father. that is of necessity to a man to have courage manly or vyrile. in leaving the manners & conditions of evil children. which of their nature been vicious. variable and in constant/ ¶ Of saint Paphunce/ and beginneth in latin ¶ Vidimus et alium monasterium/ Caplm xvi. Saint Iherom writeth of a monastery after. where in was an holy hermit named Paphunce strongly renowned among thermites'hermits of the deserts/ He had dwelled in thut terest or last deserts of Heracleos. a city renowned in thebaid/ of whom saint Iherom saith. That on a time he prayed god that he would show to whom of the saints of heaven he should be like or semblable/ Thangell of god answered to him. that he should be like to a player upon a symphony, the which by the streets sought his living in singing/ Thenne he was much abashed of th'answer. & went forth incontinent for to seche him where he might find him/ When he had fond him/ he asked by of his life & of his works/ And he recounted to him how he had alway lived simply in commising many thefts & other sins/ Paphunce yet asked him more fe●der. if in doing those thefts he had ever done any operation. or work virtuous/ The said man answered that he knew in him no good. save on a time his fellows. which were thieves as he was had take by force a virgin. which was sacred to god. and when he saw/ that they would have defoiled her/ He thrested among them. & preserved her fro corrupting/ ¶ After this he sayde· that on another time that he fond a woman married walking within deserts. the which was all desolate. & was nigh deed for hunger by cause she had not eat in three days. Thenne he demanded her for what cause she went so alone in the woods. to whom she answered. that her husband was prisoner & three of his children by his evil governance/ And for to eschew that she should not be take. she so fled. & not withstanding that she gaaf over herself to the said thief. yet nevertheless he died to her no dishonour. But gave to her iii C. shilinges. of which she bought her husband & the three children out of prison/ And the thief said that he had done none other good than this which he had said/ then the good father Paphunce answered/ that he himself never had done such works of charyte· Saying to him more over that god had showed to him that he should have asmuch joy in heaven as he/ And therefore he counseled him that he should leave his evil life/ and convert him to do well. And incontinent he cast away his ●oytes & his symphony. & turned all his art of music in to spiritual songs. In such wise that he was three year in th'hermitage with the said holy father in fastings & marvelous abstinence/ And at last rendered & gave his spirit with th'angels in to heven· ¶ And after the said saint Paphunce put himself to do more penance & greater than he died tofore/ And yet again he demanded of god/ to what man in earth he was semblable. the voys of heaven answered to him that he was semblable unto the lord of a Brugh nigh to his hermitage The which thing heard/ he went Incontinent for to know of the governance of the said lord/ & came in to his house/ Anon as the lord had received him benignly/ The holy father demanded of him of his merits. and virtues/ The which lord willing to he ●le and hide his bounty: answered to him humbly. that he never had done any good deed. The holy father suffered it well saying. that he had revelation that he was semblable & like in virtues to the holy hermits. dwelling in desert/ The lord knowing the revelation made of his life. began tex pose the manner of his living/ the which was greatly to be marveled/ ¶ first he said how well that his wite sith the time of their waryage was excellently fair & of young age/ Nevertheless for the great loanges that he had other time recited of the lovable virtue of chastity/ He had to the same desired and persuaded her thereto sith and after that she had had by him three children/ That by the space of thirty. yere· during the which they had continually been playsauntly in marriage that one with that other/ Yet had they never touched fleshly that one with the other/ ¶ But at such time as they were pricked & desired tacomplysshe their fleshly delectations/ they have mightily withstood and resisted them during the time aforesaid/ as they yet done/ ¶ Secondly he said that all his life he had not cessed to lodge pylgryms And that he himself went first to receive them in/ He had never despised the poor people. but had benygnly ministered to them their necessities/ In doing justice he spared no more his children than the estrangers/ The gods of other he never retained/ If any discord had be moved among his men/ he never cess till he had made them acorded/ Never man found his servants doing any evil to other. & his beasts had never done any damage to the grains or corn of his neighbour ¶ Who some ever would sow any corn on his land. he would never for bid it him. ne also to gather & take the profit/ ¶ And more over he would never suffer the rich to offend ne hurt ne grieve the poor/ But had always studied to do pleasure to other/ And also of all them that had pleeted tofore him. he never condemned one/ but had constrained them tacorde themself/ ¶ And this seeing the father hermit bowing his heed/ gave to him his blessing/ The blessing of god of Zion be give & granted to the. to the end that thou mayst eternally see the goods of Iherusalem all thy life/ ¶ And for asmuch said saint Paphunce that thou haste accomplished thy days in virtues works & good manners/ There abideth one thing. which is necessary/ That is that the leave all thy movable goods & heritages/ And renounce them in following thy lord & Instructor Ihesu christ/ And incontinent without to dispose his gods the said lord with the said holy father went so far. that they came to a river where never any person had passed without boot/ The holy father constrained him to enter therein/ And notwithstanding the water was much deep. Nevertheless they passed it lightly. without to entry more deep than their sides/ ¶ After they went so long that they came to the desert/ Where saint Paphunce delivered to him a little cell & a little house nigh unto his monastery/ In exposing to him the Rules of holy conversation and the excersyte of perfyghtnesse/ ¶ And after that he duly and sufficiently Instruct/ The said holy father Paphunce went his way. and constrained himself to lead a more straytter life than he had done before/ And also to do & make greater abstinences/ And the pain that he had to for suffered and the penance that he had borne & suffred· he reputed over little. Seeing that they that were in the world died things of so great virtue/ Like as died they two aforesaid/ ¶ After that the lord of whom is tofore spoken had lived the space of long time in the hermitage. in augmenting & multeplyenge his perfection/ The said Paphunce being there in his cell or little house saw the soul of the said lord borne by angels in to heaven saying/ blessed is he whom thou hast chosen/ For he shall dwell with thee/ And by that knew the holy father. that the said lord was saved/ ¶ Wherefore the said holy father constrained himself to do yet more great abstinences than he died tofore/ And in like wise prayed he yet god again that he would show to him to whom he was semblable among the men/ To which request a voys answered/ Thou shalt be semblable to a merchant which anon shall come hither for to visit thee/ Wherefore arise and go to meet him/ ¶ Anon the holy father aroos and went down for to meet the said merchant. that which came fro alexandria. and brought fro Theybayde many merchandises the which he had in three ships which was worth of their money iii thou sand shillings or there about. And by cause he was a good man: & loved well relygyon· be brought to the said holy father ten sacks full of peasen and beans for to make with pottage/ And when Paphunce saw him. he said to him/ What dost thou man of god/ What life leadest thou in earth. or what consolation hast thou with them that been celestial/ Leave unto earthly & worldly people the goods of the world. And do so much that thou be merchant & solicytour of the ream of heaven. and follow thy saviour/ The which shall call the in short time ¶ The which thing so happened/ For the merchant following the good admonitions of saint Paphunce made to be give & dealt his goods to poor men/ servants of god/ And led a life solytarye/ And soon after he passed fro this corruptible world/ in to the glory of heaven/ ¶ And in like wise after died the holy father Paphunce/ But yet the angel showed to him his death saying/ ¶ Come thou holy man blessed of god Loo here the prophets which hen with me for to receive the. The which grace I have not showed to the before/ to the end that thou shouldest not be proud/ ¶ The holy man lived one day after. and recounted this that said is to some priests. which were come thither for to visit him. ¶ And after he gave to them many teachings/ ¶ Among all other he showed to them/ that they should never despise other. of what estate or what vocation he was. though he were vicious/ ¶ For in every ordie of man's life. there been two souls play saunt to god. by doing some things secretly and unknown/ ¶ And thus may be concluded/ that the habit maketh not the man pleysaunt ne agreeable to god/ but only the cleanness of life ¶ After that the said holy father Papounce had give to his brethren enseygnements and many other teachings And that he had take leave of them in great humility/ he rendered his soul to god/ Which the holy angels bare in to heaven in the presence of the assystences. In singing songs and dyctees celestial/ ¶ Of the monastery of saint Ysodore beginning in latin ¶ Vidimus apud thehaidam/ Caplm xvii. IN thebaid was a monastery and covent of saint Ysodote. pleasant and greatly renowned/ ¶ The religiouses that were there within had much great and large houses/ ¶ There were many ponds. gardens. and trees bearing fruit/ With this there were all things necessary for the bodily life. In such wise that they had no need to go out for to such their necessities to live/ ¶ Tofore the gate of the said monastery was an old man moche prudente/ the which said to all them that would entry/ That if they would entry one's in they should never come out/ And that such was the law/ ¶ Now there was one thing therein moche marvelous/ For incontinent as one was entered. the said law took none effect/ By cause of his proper will without constraint he was content to abide there/ In such wise that he was ravished in contempling his perfection and holiness that was within the said monastery/ ¶ And that same old man that kept the gate had a little house· in which he received all them that came thither. And treated mannerly and well. ¶ furthermore saith saint Iherom that when he arrived there. he might not enter therein. But inquired of the Portyer the manner of living in the said monastery/ The which said to him and to his felyshipp/ That there with in were two ancient and old men Which only had power to go out and entry in again/ The which were purveyors. for to purvey for the poor life of the brethren that were within/ Which alway weren in silence. making their prayers. and occupying all their life time in virtuous occupations to serve god/ ¶ Yet was there more marvels/ ¶ For never was there any of the religiouses that were seek there within/ ¶ But when they should die they showed their death that one to that other in the presence of their fellows/ And rendered their spirit joyously to god/ ¶ Of saint Serapyon abbot/ which begynnynth in latin ¶ Sed et in regione, Caplm xviii. Saint Iherom saw in the region A●senoitte another devout religious man. named Serapyon· Abbot and father of many monasteries/ In which were nigh by ten Mill religiouses and hermits living of their proper labours/ And of that which they wan in the season when they gathered the corn & grayne●/ ¶ And they gave to the said Abbot the most part of their gain. by which they were nourished. and sustained the poor people/ ¶ The custotome was such. not only in that religion. but also in all Egypte. for to hire the said hermits and religiouses in the time of Harvest/ And each of them wan about a four score mews or combs of grain. after the measure of the said country of Egypte Some more and other lass. after that the seeson was more abundant. plenteous or sharpness & scarsytee/ And of the same the most part was give to poor people after the ordinance and discretion of them that were ordained to make distribution of the same corn & grain/ ¶ Their charity was so great. that they gaaf not only to the poor of the same country. but they sent ships full charged & lad in to alexandria for to give to prisoners & needy of the country. For in Egypte were not poor people enough for to give in alms the said corn & grains. ¶ Saint Iherom saw also in the cities of Mempheos & Babylone a multitude Innumerable of hermits. the which were all full of virtues & graces to god agreeable/ ¶ In that country it is said that the places is. where as joseph made his grenyres for the famine/ And therefore that place is called the place of the treasures of joseph/ Other call it Pyramidas. by cause they had such credence that such where should be there assembled by joseph in that manner. ¶ Of saint Apolonyon religious & martyr. beginning in latin ¶ Trade haunt ergo/ Caplm nineteen. THe ii holy old faders of whom is tofore written in the chapter precedent Recounted & told to saint Iherom & his fellows. that among the said hermits and religiouses there was one named Apolonyon/ Which for his right honest life was ordained in the order of deacon/ In which estate he was strongly persecuted/ ¶ And during the said persecution. the said Apolonyon admonested alway his brethren to receive martyyrdom ¶ Anon after he was take & put in prison/ And he being therein. came to him the persecutors. which were paynims/ Which in mocking him died to him many Injuries/ And specially one named Phylemon. which was much amiable & debonayr to the people. & called himself seductour & deceyour of the people/ And said more over the he was worthy to be in the hate of all the world/ When saint Apolonyon had heard all this. he answered much courteously & said/ ¶ Alas my friend. I pray to god our maker. that he have mercy & pite on thee/ And that he not Impute to the thinjuries & shames that thou dost to me presently/ The which answer heard by Phylemon. he was heavy & sorrowful in his heart/ And moved with such contrition & conpumption. that incontinent he declared himself christian/ And with as ardaunte desire inflamed of great charity came to the judge. to whom tofore all the people he began to cry/ O wicked judge thou trayveyllest Injustly the poor servants of god that been christian. For they ne do ne say any evil/ The judge hearing these words had supposed at first that he had proposed such words in jape/ But after by cause he saw him persevere in the same/ he said that suddenly he was become a fool/ Phylemon answered/ Hark & take heed judge I am no fool. but thou art enraged and out of thy wit when without reason. and unrightfully haste put to death the good & true christian people/ Know thou that now I hold & shall hold the christian law. the which is necessary to all men living in this world. ¶ Thenne the judge supposed to have repelled him by fair words. But by cause he saw him constant/ he menaced him with infinite torments/ ¶ The judge also moved with wrath against the holy father Apolonyon/ Knowing that it was by his exhortation. that the said Phylemon had renounced his law. made him to suffer many torments. & called him deceiver & beguiler/ saint apolonion said to him. ha judge know thou thy maker. Certainly I desire that thou and all the assystents should keep the error that I keep & hold/ That is to say that they were christian/ And incontinent that said the judge commanded that they should both two be put in to a fire tofore all the people/ And so doing they two together began to pray god so high that every man might here in saying/ O sovereign god Ihesu christ our protector suffer not the souls to be lost that confess the openly/ But show to us evidently our health/ And incontinent these words sayd· descended a cloud full of water. the which quenched all the fire/ Of which the judge & the people were marvelously abashed. and began to cry in saying/ O god of christian men. now we confess that thou art almighty and only immortal/ Anon after came these tidings to the great provost of alexandria/ the which as enraged sent for to fetch the said judge & the two holy faders/ That is to wite Apolonyon & Phylemon. ordening that they should be brought straightly bound like prisoners/ But in leading them the holy man converted them that were come to lead them/ Which all they together presented themself as christian to the said Provost of alexandria/ then the cursed provost seeing that he might not revoke them fro the christian faith. he made them all to be thrown in to the see/ And in that wise they were baptized in the water/ Anon after the see brought them to the rivage all hole & without corruption of their bodies/ then were they buried all together in one sepulture And god showeth there every day many diverse miracles on them that serve & require them/ ¶ Of saint Dioscore abbot beginning Vidimus & alium/ Caplm xx. AFter speaketh saint Iherom of saint Dyoscore. which had in his monastery night unto thebaid i C. religiouses or there about. To whom he commanded expressly that they should never receive their maker. if they had any sins in their consciences/ Not only sins actual: or in thought. but also of them that sometime hap by dremynges. of which they fall in pollutions nocturnal/ were it by fantasies or by operations of women or by abundance of humours naturel/ And he said if sometime such pollution came without to have any fantasy of any woman in the manner/ that is no sin. But that he take therein no pleasance after the said dream/ For that pollution cometh by cause of th'abundance of thumour which is within the body of the man. ¶ For to eschew such pollution is necessary fasting & to live soberly/ ¶ He gave to his disciples a similitude such/ When a man is seek. And the Fylicyen defendeth to him any meet/ he kepyth his commandment/ then the religiouses & all manner of people that will live virtuously ought to keep them to do thing that is contrary to the medicine of the soul/ That is to say that he must keep him fro sin: the which maketh the soul seek/ And in the end maketh it to die. ¶ And to the contrary if we keep it clean without deadly sin. we shall have joy perdurable/ ¶ Of the monasteries of Nitrye. & begynnyth in latin ¶ Venimus/ Caplm xxi. AFter saint Iherom and his fellows came in to Nytry. a place the most fair & most renowned of Egypte. distant fro Alysaundrie xl. mile or there about. which been escryved to thirty. leukes of France/ There was a city named Nytry taking his name of the said region. in which groweth the nitre. like or semblable to sonde/ Whereof been washen there the clothes/ And otherwise it is called an esspyce of salt after Papye/ & it is made of water & of th'earth in Egypte/ And in Palestine it is made of great heat of the son/ ¶ In the country were about .v. C. monasteries th'one nigh unto that other under one abbot/ Of whom there some lived & dwelled together. other held them solytarily each by himself that notwithstanding they had alway charity together/ ¶ And when saint Iherom & his company approached to them All in a great company. like to a multitude of bees came against them bringing breed & botelles full of water. And after they brought them all singing in to the church/ After washed their feet & wiped them with to waylles/ ¶ And they were not only served of bodily necessities/ But also they were Instruct in humility & clemence/ ¶ And saint Iherom saith that he never had be in place where he had seen flow so abundantly charity & mercy. ¶ Their Oratoryes were full of books in science divine/ And they used none other things in all their days/ ¶ Of another place called Cecylya & beginneth in latin ¶ Post hunc vero/ Caplm xxii. THere was another place toward that desert dystaunte fro that place tofore said x. mile or there about/ the which was called Cecylia for the multitude of cells and little houses that were there/ ¶ The custom of the religiouses that there dwelled was such. that they spoke not th'one to the other but the saturday & sunday And if that one came not on that day incontinent they thought that he was seek/ wherefore that one after that other went for to see him/ And brought to him some thing for to sustain & help him to his bodily health/ They never spoke together but the days tofore said. but if it were in preaching. or in giving doctrine/ When any of them was greater Clerk or Inspired more than another/ And if any would go dwell with any of them/ they were so replenished with charity. that they lodged them incontinent in their houses or cottages/ ¶ Of saint Amonion abbot. beginning ¶ Vidimus quendam/ Caplm xxiii. amongs the same hermits & relygyouses saint Iherom saw one named Amonyon. to whom god had given all plenitude of graces/ & principally he had merueyls us charity. humylite none like. & generally asmuch in patience. clemence & benignity/ Also in science & prudence he was most perfit of them all/ The said Amonyon had ii· brethren. that one named Eusebius & the other Eu●imius/ that which were not only brethren carnalle. but also in life. in religion & in virtues they were germans/ these three brethren solycyted in their time the other brethren as the mother thinketh on her children in helping them not only to their corporal life. but also to the spirituell. as enscyning them to virtues & good manners/ The same saint Amonion dwelled in a monastery closed with walls In which he himself had made a pit And it happened that a brother transported himself toward him for to have a little house to dwell in th'hermitage/ The which answered to him that he had none. but he made him to dwell in his monastery. unto the time he had found one/ ¶ soon after he delivered to him a little one. the which he fond nigh the said monastery/ And if by adventure had many come. he had incontinent gathered together his brethren. and in little time had made a monastery/ ¶ Of saint Dydyme why the beginneth in latin ¶ Vidimus inter eos Caplm xxiiii. Saint Iherom recounteth of another named Didyme. the which was among the faders named much virtuous & debonayr/ like as his visage showed well/ And such grace had he of god. that he rood upon the scorpions & other venomous beasts. which were there in great abundance/ By cause of the great heat of the son/ And slew them with his feet as little worms of the earth. without that they died to him any harm/ wherefore in him was accomplished the word of the prophet saying/ Thou shalt make thy journey upon aspydes & basylyks/ And under the foot thou shalt put the lion & the dragon/ ¶ Of saint Crenyon which beginneth in latin ¶ Vidimus/ Caplm xxv. A Nother also which was named Crenyon of moche ancient age. as of an. C. & x. year old/ And was disciple of saint Anthonye/ The which among all other virtues that he had. he was humble pe●f●ghtly/ The which virtue sufficed to get the ream of heaven/ And without this virtue none other virtue may profit to the soul/ For by that all other virtues been required/ ¶ Of saint Orygene. beginning in latin ¶ Erat autem/ Caplm xxvi. ALso there was another called Orygene disciple of saint Anthonye marvelous in all operations/ His word was edyfycatyff that they whom he endoctrined put in effect by operations all his doctrine/ ¶ Of saint Enagrion. which beginneth in latin ¶ Vidimus ibi/ & cetera Caplm xxvii. AFter he saw also in the same place another named Enagrion. a man right wise/ the which was Instruct of saint Machairy/ Which was strongly possessed with all virtues/ ¶ And above all thing he Instructed his brethren to live soberly Saying if they would eschew the fantasies and Illusions of the devil. that they should not drink so moche water as they well might drink/ Because that great replection of water causeth diverse fantasies in man's body/ By the moyen whereof the devil with sin entereth more lightly/ ¶ Inenfecte the said holy hermit Enagryon and his brethren eat not for all meats but only a little breed and salt/ Whereof they were more content than we been of meats. delicious and curious/ ¶ Of saint Machayre Egypcyen/ beginning in latin ¶ Narrabant autem/ Caplm xxviii. AFter saint Iherom Recountyth that some of the Ancient faders Recited to him among their other brethren. there were twain named Machayre that one Egipcyens & disciple of saint Anthonye & that other of alexandria/ & notwythstonding the they were of divers regions yet were they equal in virtues. and so great that they shone in edify caconn of manners & of good life like unto two. shining steires. How well the Machary Egypcyen had by singular grace the virtuous manners of saint Anthonye. He being on a time in his cell or little house was perpetred & commised a murder by some homycides/ by reason whereof he was acused & pursued a simple man Innocent of the case The which seeing be might none otherwise escape went for refuge to the said Machaire. affirming by his oath not to be culpable of the case Thenne they that pursued came upon him & would have take him there & have lad him for to have condemned him to death/ This seeing the holy man prayed & required them that or they proceeded any ferder against him which said himself to be Innocent. would lead him to the place where as the man that was slayed was buried/ He being come thither made his prayer upon the burial/ in prayers god devoutly that it would please him to show & manifest the troth of this thing/ His prayer made he commanded the deed man in the virtue of the passion of our blessed saviour Ihu christ. the he should declare if he that was accused which there was hold & take had slain him or none To whom he the was deed answered the he had not done it/ ne therein was guilty Thaccusers hearing this answer were much marveled. & kneeled on their knees to for the holy father Machairy. in praying him humbly the he should demand of the deed man who had slain hy/ the holy man answered the he would not in saying these words. It sufficeth to me that thinnocent be delivered. For it longeth no thing to me that the culpable be acused/ ¶ Another time came to by some parents or friends of a young damosel. the which b●arte magic was converted in to a jument or a mare. as it seemed to all them the law her/ incontinent as he law them/ he demanded for what cause they were come to him Thenne they auswerde that by their coming to him. they hoped that by the moyen of his prayers & merits to obtain the said damoysel to be remised in her first strength & semblance/ Thenne he excited them to pray. & also he made his orison unto god. that which orison achieved he anointed the maid/ which as said is was like a mare/ The which incontinent after apexed to the men in her first form. that is to wite in the semblance of a maid/ ¶ Another maid which had the members so rotes & infect the worms might be seen cringe he flesh unto the bones. was brought tofore this holy man· to whom he said/ O daughter be constant. for god hath not ye●e to the this sickness for to die. but for thy health/ ¶ then was the holy man Machaire seven. days during in prayers. and anointing her every day And the said vii days passed she was all hole & sound/ ¶ Of the same wrytyth saint saint Iherom. that an heretic jerasitain/ which is to say in language Egypcyen heresees by his art had deceived & mocked many brethren of the desert/ And at last he came to the holy father Machaire/ to whom he made many questions & arguments/ For he supposed to have turned & deceived him/ ¶ The holy man by fair words answered to his arguments which were subtle/ But by cause the the holy father saw. that by him the faith of the brethren perished/ he said to the same heretic/ Wherefore dysputest thou thus against me. for to torn by thy heresy them that herkene thee/ ¶ let us go to the sepuleres of our predecessors which been deed/ To th'end that to him which our lord shall give grace for to raise the deed may by this thing make clear appear to all them that shall be present that his law is the best/ then they went to the sepulchres ¶ Thenne said saint Machaire. now call a deed man. and raise him/ The heretic answered that it appertained to him first for to call to his god/ Thenne saint Machaire fell plat down in prayer saying/ O my sovereign lord and god I beseech and require the meekly that it please the in this hour in the Reysyuge of this deed man here buried to show openly the which of us twain hath most rightful faith. Not that I presume so moche of myself/ that my orison or prayer be of the enhanced/ But for to increase and make open the holy law/ And also for to confirm thoos that been here present/ And to bring them out of the heresy of this heretic ¶ incontinent these words said. He called the deed man by the name that he had in his life/ The which anon answered and rose/ ¶ And after that the brethren unwounde his covering. He showed him all living to thoos that were there present/ The heretic this seeing was moche admerueyled/ And fled a way for dread of all the brethren/ Which chased him out of the country/ ¶ Therefore ought no man dispute the faith against the Heretics. but if he be Inspired and taught of god/ By the help of whom he may by miracles more than by reasons veritably prove that which he will maintain/ ¶ Of the virtues of that other saint Machayre of alexandria/ And beginneth in latin ¶ Alius vero sanctus. etc. Caplm. xxix Saint Machaire of Alexandrye sovereign & more than all tother loved solitude. He inquired curiously of the most far hermitages. till that he was at the ferthest place of all the desert/ Where he fond all plentenousnes & abundance of divers fruits & all other good things/ ¶ There were ii brethren. to whom he prayed that they should bridge of the other hermits thither by cause the place was much fertile & abundant/ The same brethren dreading/ & not without cause them the they should bring to be deceived with temptations of the devil. by cause that in the same desert there were many devils. & horrible monsters/ And answered to him that they might not be brought thither/ but that they should be in dangeour to be beguiled & deceived in coming/ Thenne the holy father returned to his brethren/ To whom he showed these things. which he had seen/ And by this cause they were moved for to go with him for to see that same deserte· ¶ The aeged & ailcyent men considering the daungeours of the said temptations. counseled the young men that they should not go thither For the place after their opinion might more be cause to deceive 'em than to move them to devotion. And more over the holy father said to them that the places is full of delyces. & if we used them/ What hope ought we to have of the other world/ When we in this world shall live at our pleasure/ The young brethren hearing these words & fair remonstraunces. anon concluded not for to go thither/ The place thenne wherein as dwelled the holy father Machair was called Sycheon. to which place was neither way ne path/ And was as far from the monasteries of Nytry about. ii· journeys/ They had but little water. & yet it was noyous & bitter to drink/ ¶ On a time was presented to him a cluster of grapes/ the which incontinent by charity he sent to one of his brethren which was seek. & he gave it to another. And that man gaaf it another. & he to another/ And fro hand to hand it was so oft yeven. the finably it came again to him fro whom it first was departed/ And saint Machair knowing their great love that they had together. & for to confirm our faith saint Iherom rehearseth of the said saint Machaire. the he heard say of the mouth of the said saint Machaire/ that the devil came to him on a night saying/ Machair arise thou and go we where as the brethren been assembled in prayer/ & incontinent by the grace of god he knew that it was the ●●yll. and answered to him/ O liar en●●e of troth. answer to me presently ●●at haste thou to do with the congrega●● of the holy brethren/ The devil answer to him/ Knowest thou not well that thassen 〈◊〉 of religious people ne their deeds 〈◊〉 never made. but that we devils been ●●ed thereto. come & thou shalt see our de●●/ Thenne saint Machaire put him to ●●yer/ in praying god that he would lete●●n know if his word were true. & in ●●ynent he saw like little black chylle go & flee by all the parties of the chir●●/ Now was the custom there such. that 〈◊〉 alone said the psalms. & the other ●●d· or they answered/ He saw thenne ye●●●e children black as ethyopiens. whi●●● deceived & mocked all the brethren. In ●he wise when they touched some bi●yen. anon they were a sleep. And if ●●●y touched them on the mouth they ●●yd to sing Tofor some they showed ●●●m in likeness of a woman/ and in ef●●● by divers scorns many brethren were ●●●eyued. in such wise that some might ●●t abide in the church/ To other brethren ●●y sprang upon their sholds. by can they had none affection ne thyn king 〈◊〉 their prayers/ & this seeing saint ma●aire. made his prayer to god. saying ●●y god arise thou and chase a way the fen●●s. to th'end that they appyere not tofore 〈◊〉 face/ ne tofore my brethren. for our sou●● been all full of their socrnes. like as ●●w I apperceive/ His orison made. he ●●lled the one after that other all the brethren/ ●●fore whom he had seen the devils/ & ●●ed them if in making their orrsons' ●●●i had been in will to do any works thorell. like as the holy man had seen/ ●●ey answered ye/ Thenne the holy man knew that the vain thoughts that they had. came of the scornynges of the devil. And to this purpoos saith saint Iherom. that when the thought of the man is well set in the love of god. it never taketh any fantasy which is grievous to him or cause of sin/ ¶ Another thing more merueylouus of the said saint Machaire saith saint Iherom/ That is to wite. that when any of his brethren came to receive the holy sacrament of thaltar/ If they were not clean in their consciences it seemed to the said holy father/ that the body of our lord returned to thaltar. But when the good men came for to receive their saviour. the devils incontinent returned backward & far ¶ On another time the same saint Machayire. & that other Machaire his brother. of whom is to fore spoken. put them in a boot for to go visit one of their brethren. & with them were some noble officers/ called tribunes right puissant & rich/ having with them many children. great number of horses & Innumerable quantity of silver with other good/ When one of them saw them in the boat clad with poor clo●hes. he said to them/ Alas bredern that ye been happy/ which thus despise the world. & in it so despising were so vile & poor clothes/ Verily it appeareth that ye mock yourself of them of the world Thenne the one answered to him. truly thou sayest well. for they that follow god by virtues mock themself/ But the contrary we have pity of you. by cause that the world deceiving you mock you/ Thenne he that had aresoned them when he was returned in to his house gave for God's love all the he had/ And after became himself religious with the holy hermits/ ¶ Of saint Amon first relgious in Nytrie. which begynynnth in latin ¶ Inicium sancti/ Caplm. xxx THe first hermit in Nytry was called Amon. the soul of whom incontinent after his death was seen by saint Anthonye borne by angels in to heaven/ But for to write of his right holy life we shall begin at his nativity ¶ He was of noble & rich friends. the which against his will died him to be married to a noble woman of the country of Nytry. He being laid a bed with her the first night of their espoussaylles. he made to her many fair exhortations. in ercyting her to the noble virtue of chastity and of virginity under such or like words/ My love by cause the without fault thing corrupt shall find corruption/ And by the contrary. thing not corrupt ought to hope incorruption/ Therefore it is more available to us twain together hole to dwell & entire without fleshly touching us. than the one were corrupt of the other/ these words heard by the dyrgyne/ she consented thereto lightly. & lived together in honest chastity & virginity long time after the death of their friends. And after the holy man went in to the next desert to his dwelling. & assembled many hermits/ And the said virgin abode in her house. accompanied with many virgins/ After that he had be a certain time solytarily in the desert Some men brought to him a child enchained/ The which had be bitten with a wood hand beseeching him to pray for the health of the said child/ The holy man answered that he had not deserved so much anent god. that should enhance his prayers/ But nevertheless he said to them that the health of the said child was in their hodes/ For when they would render to a poor widow an ox which they had rob fro her. their child should have health & shall be all hole/ Of which words they were much abashed. marveling by what manner the holy man might know the theft that they had done so secretly/ Thenne they went home & rendered to the widow the ore that they had stolen/ & by the prayer of the holy man the child was made hole again and had his health/ ¶ Another time came some other to him/ of whom he would prove the courages/ ¶ He said to them that he had great necessity of a ton full of water/ for to give drink to 'em that disyted him/ And prayed & required them that they would bring to him a ton full/ which they promised for to do and to fulfil/ ¶ And after that they were departed fro him. the one said to his fellow the haste promised the water aswell as I Wherefore thou shalt do it be borne to him. if thou wilt that it be borne/ For I have not but my camel. that which shall never bear it/ That other answered. thou knowest well the I ne have but an ass/ the which may not bear so moche as thy camel may/ For the one is more stronger than the other/ To whom that other answered/ Do what thou wilt. for I will not slay my camel/ Thenne the other said/ & I shall lay it on mine ass that which thou darest not lay on thy camel/ But I hope that the merit of the holy man shall make possible. that which is impossible to a creature/ The ass anon after the he was charged with the ton full of water. bore it to the lodges of the holy man Amon. also lightly as he had borne no thing on him/ And thenne the said saint Amon in receiving the said water. said to the good man which was come thither for to guide his be'st Thou haste done well for to bring the ton upon thine ass. for the camel of thy fellow is deed/ And when that other was returned he fond. that it was true ¶ The said Amon was so much beloved of god. that he gate of him singular graces/ & among tother when he would pass & go over the river of Nile. because he was shamfaste to unclothe himself suddenly he fond himself set over the river on that other side of the rivage/ Therefore we ought faithfully to believe/ that to just and good men is no thing impossible/ ¶ Of saint Pyamon. which beginneth in latin ¶ Non autem michi. etc. Caplm. xxxi Saint Iherom recountyth in proceeding ferder in this work. that this is not a thing worthy neresonable that any should eschew or leave to write the faytes & deeds of the holy faders dwelling in desert nigh the see Parthenie. nigh to a castle named Dyolcho which among the holy faders he saw an holy man named Pyamon. which had the yeft of all humility & benygnytee. & of revelation/ ¶ On a time when he sacrefysed to god. he saw an angel nigh his altar. holding a book in which was written the names of some religiouses assistant to his altar/ & some he wrote not/ After the sacrefyce done he axed of them of whom the names were not written/ But by their answer he fond that they were all in deadly sin Then he admonested them to duo continual penance/ And he himself also like as he had be culpable as they were· wept & wailed. And continued so long. and unto the time that in calling them unto the holy sacrament of thaltar. he knew by the angel that he had written them in the book/ that they had done penance agreeable to god/ ¶ Another time he was beaten of devils. that he might not remove fro the place/ then it happened that on a sunday that he had a custom to receive his maker/ & he was constrained to be horn of his brethren to thaltar/ Tofore which he lying flat on th'earth/ he saw th'angel the caught his hand for to life him up/ & forthwith he was hole/ ¶ Of an other holy father that which was named Iohn. beginning in latin ¶ Erat in ipis locis/ Caplm. xxxii THere was in the places aforesaid an holy man named Iohn. another than he of whom tofore is spoken· fulfilled with all grace/ among all other he had one such. that all they that went to him. of what tribulation they were troubled. by his word in continent they were comforted/ With that he heeled many persons of divers dyseses/ And saint Iherom saith after all these histories by him wreton. that for doubt of great peryllis & dangers which then were in the way. he durst not go in to the high region of thebaid by Serene. whereof it is written here tofore/ In the which region like as it is said. there were many holy faders more perfit in virtues & graces that in them of when is made mention here tofore/ ¶ Of the peryllis that been on the way for to go to the hermitages. & begynnith in latin ¶ Sepcies namque/ Caplm. xxxiii Saint Iherom in going to the hermitages was vii times in danger/ And in the eight god delivered him/ ¶ On a time he & his fellows were five days and five nights in going. without to have any thing to ete· or to drink. for to sustain and maintain their bodily life/ ¶ Also they were in a valley out of which issued a salt humour/ the which by the heat of the son incontinent was harded as ice/ And that ice turned in to salt so rude and so sharp. that it pricked in manner of needles/ of which the ways were so asper or sharp and so divers. that not only the bare foot men that some so went/ but also they that shoed with good and strong shoes were cut & broken/ ¶ The peril of which way saint Iherom might unneath escape/ ¶ The third peril was in a valley. where as they were in. In the which the ground was so soft and moryssh. that they entered up to the reins/ They seeing themself so sunken and let within th'ordure began to pray god. in saying each by himself/ My god god save me/ for the waters have environed and closed me unto the death/ I am drowned unto the bottom of the slime of the earth. and have no strength for to succour my life/ ¶ The fourth was when three days during they were in great Inundations & overflowenges of waters that were flowed over the banks out of the river of Nile/ ¶ The fifth peril in going by the see side/ where as they were chased of thieves about of ten mile way/ And notwithstanding that the thieves died to 'em none harm nevertheless they made them to run/ that they were almost deed for travail/ ¶ The sixth was in passing over the flood of Nile. where as they were in great & marvelous danger to be slain ¶ The seventh was upon the rivage of a lake or pond called Marethse. for they were born by Impetuse & terrible winds in a marvelous isle. in that which they were in a trance for the great cold that was there/ The which thing happened to them in the days of that so lempnyte of thepiphany/ ¶ The viii was in coming to the monasteries of Nytry. in which place they found a great stagne or pond coming out of the water of Nile. in which place were in fynyte number of marvelous beasts. & principally serpents venomous. named Cokadrylles/ the which beasts when the son shone came to the rivage of the said stagne. & lay there like as they had been deed/ And when they camnnye for to see them. weening that they had been deed/ incontinent they aroos for to devour them. & they wist not what to do but call the name of god that which incocation made. the said beasts incontinent fled to within the pond as they had be chased by an angel of heaven/ ¶ After that they were escaped fro the said places. they went to the monasteries of hermits & Religiouses for yield thankings to god. which for so great perils & dangers had delivered them/ In considering the said perils may clearly & openly be known that saint Iherom ne the other gloryons saints have not without to suffer great & merueyllous pains & tribulations come to the ream of heaven/ But desiring to come to the same/ have been content not only to forsake the vanities & delectations of the world/ But also some to expose their bodies to bear terrible and straight penances. And other to suffer horrible torments unto the death abiding the retribution of the sovereign rewarder Ihesu christ/ To whom be attribued glory/ honour. & puissance eternally/ Amen/ ¶ Here followen the lives and fayttes of holy faders of Egypte that dwelleden in Syrye and thebaid/ Like as saint Iherom fond them antentyely written in Greek/ And after by him translated in to Eatyn/ To whom he adjusted many other deeds of the said holy faders/ Which by other translators had be veritably translated/ And first followeth shortly the Prologue of saint Iherom in the life of saint Paul the first hermit/ & the foresaid Prologue begynyth in latin ¶ Ini multos/ Caplm. xxxiiii MAny ask saith saint Iherom who was the first hermit/ Some say Helye· & other say saint Iohn. which began to prophecy tofore he was borne/ Other say saint Anthonye/ But saint Machaire & Amathas disciples of saint Anthonye sayen that a Thebaien named Paul was the first. which began the life of an hermit. Not only that in him was begun the name. that which opinion approveth saint Iherom/ But nevertheless for asmuch as it seemeth to be a vain curiosity for to will & desire to know who was the first. & also that in that lieth no thing that is so much healthful. it is moche better & more vailable to dispose & applin him to follow tother good manners & virtues of the holy faders. than to tarry of a thing of so little value/ ¶ Of the life of saint Paul first hermit beginning ¶ Sub decio/ ca·. xxxu· IN the time of Decyen & Valeryen persecutors of the faith of christ. & that Cornelius a●t Rome & Cyrpian at Cartage excersyced their wood tyranny/ Many holy & devout christian men were martyred in Egypte & in thebaid. in such wise that the church was for that cause marvelously persecuted/ & the name of our blessed saviour Ihesu christ horribly despised & defouled/ ¶ Then to this purpose saint Iherom recounting ii tyranyes among the other. commised & perpetred by the said Cyprian telleth of a martyr. whom he enforced to endure many torments of fire. which could never hurt him ne do to him any gryef or harm. the which thing the said Cyrpian bore aygrely/ ¶ And by great cruelty he died him to be anointed with honey. and died do bind his hands behind his back. to th'end that the bees & flies should sore and long sting & prick him/ ¶ To another young man whom he could not overcome by torments/ He died do make a featherbed well arrayed in a fair garden full of reed rooses & flowers de lys/ nigh to affair running water/ To which bed he made him fast. without to do to him any grief. in such wise that he could not rise ne torn on the one side ne on that other. ¶ And after that each man was departed. made a common woman. which was excellent & was perfect in bodily beauty/ which embraced him. and making to his body foul to wchynges & dishonest. which should be abominable. stinking. & shameful to rehearse. and all for to move him to the sin of lechery/ ¶ The which thing seeing the good knight of Ihu christ wist not what to do. to th'end that he which had vanquished the devil by so many torments were not overcome by a woman/ ¶ And by cause he might not put her from him/ ne had power of no member to put her from him/ He put out as much as he might his tongue. & boat it a sondie with his teeth. and spit it in the visage of the fowl & ill woman/ which dishonestly kissed him. to th'end that the pleasance of her should not move him to sin/ But for the pain and anguisshe that he felt/ he might conserve & keep his virginity/ And hold it against the violence of the said fowl and evil disposed woman/ ¶ In that same time was saint Paul in the low region of thebaid. of the a●ge of sixteen years/ ¶ But nevertheless he was well Instruce in letters Greek and Egypcyen/ He abode and dwelled fatherless and moderles. with one his sister thenne married ¶ He seeing the persecution of the true christian men· went in to a town much far fro his country/ And from thence in to a mountain full of roches/ at foot whereof was a great and a marvelous pit covered with a stone/ ¶ The which he took away and looked therein. And found there a moche fair fountain/ With this there was in the said mountain diverse habitations and dwellings/ Wherein he fond many manners of Instruments/ with which had be made in time passed secretly and forged false money. Like as it is wretch in histories of Egypte in the time that Anthonye was with Cleopatra/ ¶ Saint Paul loved thene marvelously the said place. Eyke as god had given it to him/ ¶ And there he lad a solitary life/ In o●cupyenge devout prayers and abstyn●nces marvelously/ ¶ His vesture was only of leaves of palm/ And other meet also he eat not/ ¶ In the same place on the side of Syrye nigh by the Sa●asyus law saint Iherom an Hermit the which had be there shit & enclosed thirty yere· without to eat any other thing than barley breed & to drink water full of ordure & filth/ ¶ And another within a cistern. the which eat but every day .v. figs for his sustentation/ & that this is true saint Iherom calleth god & his angels to witness/ ¶ then for tachieve of saint Paul/ We ought to know that when he was come to th'age of. C thirty year in living an heavenly lyf· In another party was saint Anthoaye. the which had lived. lxxxx. years/ And by cause that he was tempted of vainglory/ weening that in the hermitages had none be better than he/ By the will of god it was showed to him by night that there was one more perfit than he/ ¶ And assoon as it was day saint Anthonye departed/ And how well that he was sore feeblished in his body/ He went fourth with a staff in his hand/ And put himself in diligence for to seek saint Paul/ ¶ For it was he of whom he had had revelation/ ¶ And when he had walked unto midday/ Not knowing what way he should take and hold. He found a Monster half horse and half man/ Whom the poets name Centaur/ Of whom he was greatly abashed/ ¶ And he blessed him with the sign of the Cross/ And asked of him in what place saint Paul inhabited and dwelled ¶ To this demand or asking the said Centaur answered some words/ which saint Anthonye understood not/ And after he showed him the way on the right hand. and incontinent as he had fled he vanished a way fro the sight of saint Anthonye/ The which beast saint Anthonye doubted strongly/ For we find not whether it was a monster or a devil. But nevertheless he went forth/ And anon after in a valley full of stones. he saw a little man having his nostrils turned outward. the forbid full of fearful horns/ and his feet like to the feet of a ghoe●/ ¶ To whom saint Anthonye replenished with the shield of faith. and with the habergron of hope as a good champion addressed himself. questyoning him what he was. The which answered/ ¶ I am said he a mortal dweller in this hermitage with the other/ Which have be there deceived by many temptations/ ¶ We pray the that thou pray for us one god only/ The which is descended in to the earth for our health/ ¶ Then saint Anthonye hearing these words wept and all by wet his fare with tears/ ¶ For he rejoiced him of the glory of god/ And of the contrary of the destruction of the devil/ ¶ Also he was much admarveled how he understood the language & speech of the same beast/ ¶ And after he began to smite with a staff upon the earth saying/ accursed be alexandria/ The which adore and worship for their god th'idols/ In which the devils inhabit and dwell/ ¶ Ha region. what mayst thou say/ The beasts confessen the name of god/ And thou worshippest the devils/ ¶ In saying these words/ The same beast vanished away Like as it had flown in the air/ ¶ After this saint antony abode in his enterprise. in following the way of wild beasts/ And not knowing what way he should take. ¶ Thus continued the second day/ without to know whether it were day or night/ ¶ And finably he found a wolf going upward toward a mountain/ The which had great thirst/ ¶ And when he saw him gone up/ He went after unto a fosse or a dyche. The which he beheld/ But nevertheless by cause the place was tenebrous or dark. he apperceived no thing/ ¶ Alway like as he had perfect dilection/ And feared no thing/ he went peaceably in to the dyche or hole/ herkening if there were any thing/ ¶ So abiding by fervent charity Which putting from him all feere· and dread/ Went so far fourth and so long/ That he saw the door of a place. In which was saint Paul/ ¶ And in approuching or coming nigh to the same/ He knocked with his foot against a stone. which made a little noise/ ¶ The which hearing saint Paul incontinent shit his door ¶ And when saint Anthonye saw his door shit/ ¶ He abode there by the space of six hours/ ¶ And finably he said to him these words/ Paul my brother/ Thou knowest by Revelation of god whom that I am/ And fro whence I come/ And wherefore I am common hither/ ¶ I knome well that I am not worthy to see thee/ But nevertheless I pray the open to me thy door/ ¶ For surely my friend I shall never depart fromhens till I have seen that/ Thou susteynest well that brute beasts Wherefore thenne openest not thou thy door to me that am a be'st reasonable. I have sought the. & have found that/ And have knocked to th'end that thou should open the door to me/ the which thing if thou do not I shall dey-here in abiding that/ And thus tofore the door of saint Poul· the blessed saint Anthonye sorrowed/ ¶ Thenne saint Paul answered to him/ O knight of god no man threnyth that/ in desiring like as the desirest/ & thou thretnest mein wailing & saying that thou shalt deye· if I open not to the the door/ And thus in smiling saint Paul opened the door to saint Anthony/ & when it was opened. that one saluted that other by their names/ And yet had they never seen each other/ And after that they embraced and kissed together a long while/ ¶ Now let us think what welcomynges and thanks full of devotion were thenne between them twain. Certainly it should be long to rehearse/ ¶ After saint Paul began to say/ Alas my brother thou haste taken great labour for to see me/ And I am no thing but a wretched carrion all rotten for age/ thou seest a man the which anon shall be come ashes or dust/ But charity enduryth. and suffereth all manner travail. how great somever it be/ ¶ Now say to me my brother. how men been governed in the world/ If any be deceived by the temptation of the enemy the devil/ & under what domination is the world governed/ And in saying such words together. came a Crow or a bird which let fall a loof of breed tofore these two holy men/ ¶ Thenne saint Paul said/ My right dear & beloved brother. le●e us think on the goodness of our lord. the which hath sent to us our dyner/ Helas he is much merciful & lowly/ It is now sith lx years that every day I have had half a loof of breed. but now at thy coming god hath multiplied the por●dern. and hath sent double pytaun●e/ Thenne by a well or fountain which was there. they rendered & gave thankings unto god/ And after they were by two hours in doing honour that one to that other· which of them should depart the breed/ Saint Paul said it was saint Anthony's part to do it by cause he was his guest saying that honour ought alway to be given to the guests/ Saint Anthonye said the contrary/ But that it appertained to saint Paul/ By cause he was more ancient and more perfect/ ¶ For unto the perfect and virtuous is honour due/ ¶ And at last they holding the same breed between their hands/ It was departed and divided by the grace of god. that to each of them abode his portion/ ¶ And after that they had eaten they drank a little water of the fountain in rendering and giving graces and thanks to god/ ¶ That done they put them both together in prayer. And work all the night in praying to god devoutly/ ¶ O devout soul. Think what prayer every man now maketh on his party/ ¶ They had no fantasy of the world In thinking what they should eat or drink/ Clooth. or to hose. or them/ ¶ Alas we that been in the world can not say an (ave maria) without to have lettings without nombre· or empesshements. As every man knoweth in himself/ ¶ On the mo●●e when it was day saint Paul said to saint Anthonye/ It is long sith I knew that thou dwelledest in these regions. ¶ For god hath promised to me long sith: that I should have one his servant with me/ But because that in following the apostle. it is long sith that I desired to be with Ihu christ/ thou art by him sent byder to th'end. that thou put my body which is but earth within the belly of his mother which is the earth/ & with his brethren which hen the worms the been of the earth/ Thenne saint Anthony began to wail & weep so abundantly that none can write. in praying him that he might hold him company in this mortal way of the world Saint Paul answered/ Thou oughtest not to seche that thing which is in thy possession/ but the strange things/ ¶ It is necessary to the to leave thy carrion and follow Ihesu christ/ And to thine other brethren that they govern them by the ensample of thy life/ Wherefore thou shalt go to thine house/ And thou shalt bring the mantel which the bishop Athanase gaaf to the for to cover my body when it shall be deed/ And these words said saint Paul to saint Anthonye. not for dread that his body should be without coverture/ For never in his life he had not covered it. but with leaves of palms/ but he said this to the end/ that saint Anthonye should depart. and that his death should not be to him sorrowful/ ¶ O how great charity is soon come among them that been perfect for one day only that they had been together/ ¶ Saint Paul dread to anger saint Anthonye/ His request herd. saint Anthonye was marvelously abashed how he knew that saint Athanase had given to him a mantel/ And by that he knew that he had god in his hert●● And therefore he durst not answere· b●● kissed him so sweetly & so brotherly/ both his eyen & hands in weeping great tears. that he might not well depart from him/ ¶ And after he came again in to his hermitage/ And by cause that saint Anthonye was much feeble by cause of his abstinences. might not so soon come as his courage constrained him/ ¶ And thus as he came in to his little house/ two of his disciples came meeting him/ And said to him ¶ Where haste thou be so long father What haste thou be so long from us Helas we supposed to have lost that/ and doubted that thou hadst been deed/ Thou art tight welcome/ For the heaviness that we had for thy departing Thy coming again hath rendered to us joy without melancholy/ ¶ He answered to them/ Helas I am a poor synar unworthy to be named religious/ ¶ I have seen Helye and johan in desert/ ¶ And verily I have seen saint Paul in heaven/ ¶ And Incontinente he took in his cell the mantel for to return toward saint Paul/ ¶ Then the brethren demanded of him the cause why he was so heavy & so sorrowful/ ¶ And he answered to them/ That there was a time to speak. And a time to be still/ ¶ Then he took a little meet/ And returned by the way that he came/ desiring singularly to see the holy hermit Paul. Doubting also that he should render his soul to god in his absence/ ¶ And after finably he went with so great diligence as was to him possible/ and in such wise. as that he had not walked but three hours/ ¶ when he saw 〈◊〉 ●●ule of saint Paul among the an 〈◊〉. Apostles/ prophets. and martyrs pure. clean and white as snow borne up in to heaven/ And incontinent he fell down to the earth/ And covered his heed with sonde in saying/ ¶ Wherefore Paul leavest thou me/ Helas wherefore ghost thou without saying to me adieu/ or farewell/ Helas I have overlate known thee/ And over soon thou ghost/ Now have I lost all comfort Helas if I had not seen the ne known I should not now have the harm ne evil that I have/ ¶ O man of god. make thy request now in that high place/ where as the angels have borne the to/ that I may by very faith go soon and follow thee/ ¶ After that he had well eagerly wept & wailed. he was and found himself also light as a bird or a fowl fleeing and not without cause/ For he being arrived at the hermitage of saint Paul/ He fond him kneeling on his knees unmoevable. his heed being life up on high and his hands joined in such wise as saint Anthonye had supposed as he had been yet alive/ But by cause he drew no breathe. he wist well he was deed/ He was about to bury him. in saying psalms and ympnes/ like as then was the custom to bury the faders of Egypte/ He supposed to have put him in to the earth/ But he found neither pykeys ne shovel for to make a pit or grave/ Whereof his heaviness was increased. considering that he might not lightly make it/ For it was four journeys unto his monastery/ And of that other part. he thought in himself. that without pyk●oys and shovel he myghte●e do no thing/ ¶ He being 〈◊〉 melancholy. concluded in himself bide there till he should die nigh to the laid body. ¶ And thus thinking came two lions suddenly. which made saint Anthonye sore afeard/ But he anon returned toward god by devout orison/ And anon was assured. and had no more fere ne dread/ ¶ And he beheld the lions. which began to wail. and lament by the corpse of saint Paul/ Like as they had had understanding reasonable/ And after their wailings/ they made a deep pit of the length of the holy saint Paul/ The which made they came to saint Anthonye/ and licked his hands and feet Like as they had axed his benediction for their reward that they had there done/ ¶ Then saint Anthonye in praising god said/ O my lord & my god without the providence of whom one only leef of the tree falleth not to the ground/ give to these lions that which thou knowest that aught to be given to them/ ¶ And after blessed them with the sign of the Cross. to the end that they should go their way/ And after when they were departed. he put the body in the earth the best wise he might/ And on the morn came again/ And as his heir brought his rob of leaves/ the which he ware or Easter day and whitsunday only/ ¶ Upon this matter for to excite them that have so moche pain. for to hope and to assemble by negligent ways towns. castles. lordships. and other temporal gods in so great quantity. and the which some time beg in the end of their days/ Saint Iherom knowing the holy life of the said glorious saint Paul/ which never had sufferance ne indigence. maketh to them such an exhortation/ ¶ Think thou prow man that drinkest and etest in vessels of gold and silver. and gayely made fair and rich with precious stones/ Think that to the devout and holy man. Which had not but only one rob of leaves of Palm was heaven opened. And to the proud is hells made ready ¶ Think in like wise of thy sepulture composed of stones. of marble. or of silver & gylce/ Or that is covered with velvet. with which thou mayst be brent/ ¶ Helas the holy man had not but a little of earth/ Helas ye worldly men deport or forbear you/ And take not so much pain to gather and heap richesses/ ¶ Alas how is a man so much a fool for to bury another in cloth of gold or of silk/ For incontinent and as soon as a man which hath lived evil and sinfully is out of this world/ He is but in weepings and in wailings/ ¶ The sepulchre of gold ne the doth of parement may not raunsone him fro the pains that he suffereth/ ¶ Alas poor proud man. wilt thou die in thy pride. that desirest to be buried so costle we/ ¶ from whence cometh this folly/ When thou haste be ambitious in thy life. and that hath be made to the so many vain honours/ Thou desirest yet. that they yet should be made to thy carrion after thy death/ ¶ And oft peradventure some have fair and rich sepulture. of whom the soul suffereth hard pain/ ¶ Here followeth the life of saint Anthonye Abbot/ Which first was brought in to writing. and sent by saint Anathase to the bishop of alexandria/ And after by saint Enagrion priest translated out of Greek in to latin. and put it to this present book. which is made of holy faders/ And beginneth in latin ¶ Igitur Antonius. etc. Caplm. xxxvi Saint Anthonye born in Egipte was come of right noble parents. as was of noblesse of lineage. as of holy conversation/ He was nourished so solitarily that he knew no man of the world/ but only his friends. ¶ When he was a little great that is to wite in his Infancy. he would not go play with little children. but he went in to the church. hearing the service of god/ And notwithstanding that the children of rich houses had a custom to be delicyously nourished with divers meats/ Nevertheless saint Anthonye desired them never/ but was content with such as men gave to him/ ¶ After the death of his friends he abode fatherless in th'age of xix or twenty year. & with him dwelled his sister. whom he governed & taught in good deeds & works. & thus passing the tyme· vi. months. haunting the church. he thought how th'apostles left all their substance and goods for to follow their sweet lord and master Ihesu christ/ ¶ On a time he being in the church heard one read a gospel/ Which made mention how our lord said to a Rich man/ If thou wilt be perfect sell all that thou haste & give it to the poor. and come follow me. And for that thou shalt have treasure in heaven/ ¶ And incontinent like as the holy scripture makych mention. he gave over all his possessions/ And three hundred mesures or acres of land. which appertained to him. he left to his neighbours/ to th'end that he would no thing of theirs. ne of his sister/ All his other movable goods he sold. and took the money. and gave it to poor people. except a little which he gaaf to his sister. which was of ●as●e age & more f●ble of complec●nn than he was ¶ And after again he returned to the ●hy●●he/ And heard ●adde in the gospel that no man ought to think how he should live on the morn/ And then he distributed the rysydue of his gods to poor people. And after that he would no more return home to his house/ But recommended his sister to the virgins/ To th'end that by their good ensamples she should be the better informed in good manners ¶ All his desire was to inquire where he should find any holy men for to visit them to the end that he might receive some fruit/ Like as the be gooth fro flower to flower for to gather some thing for to make his honey & ware/ ¶ among the other there was one solitary man not far fro his house/ Whom he oft visited/ After that he was returned to his hermitage. he gate his living by the labour of his hands/ considering that he which labourith not is not worthy to eat/ ¶ Helas he had so much riches which he had given for God's sake/ For the honour of whom. and in obeying his worthy instructions. he was content afterward to labour/ & to beg/ ¶ What shall thou do · thou cursed avaricyous man. which wilt no thing give for God's sake/ uneath & with great pain wouldest thou nourish a poor person one hole day/ ¶ Take ensample on saint Anthonye/ which left all for to be a poor beggar/ Yet of that he wan with his great labour/ he kept for him but breed for his sustenance/ And the remnant he gave to the poor/ He governed him so honestly. that he was marvelously beloved of all his brethren/ ¶ Of all them that he visited he held to himself some virtue/ Of that one he wan continence & chastity. of an other gladness. of an other meekness & lowliness: of another study & patience/ And finably he had the fair virtue of charity/ which is the mistress of all virtues/ And in such wise he profited fro virtue to virtue. that among all his brethren there was none like to him/ ¶ The devil of hell envy to mankind. seeing the holy life which saint Anthonye began to lead. was enuyvous. and enterprised to tempt him/ ¶ first he laid tofore his eyen to th'end that he should depart out of his hermitage the noblesse of his birth. his sister whom he had left alone. th'abundance of his gods. & of the goods that he might get/ the diverse meats that he might eat. & generally he presented to him all things playsaunt to nature/ ¶ And after he showed him how it was hard to get virtue. seen & considered the freelte of his bddy·s And that he might yet live long time/ Wherefore then should he be then long in desert/ ¶ All these things put he in his mind for to have revoked him from his good purposes/ But this notwithstanding he overcame alway the devil by devout prayers and firm constance. ¶ Often times he tempted him in the sin of the flesh. & that was by cause he was in his young age But by long fastings and continual abstinences he withstood it manly/ ¶ Some time by night the devil appeared to him in the likeness of a fair woman/ But incontinent for to withstand it. he remembered how his flesh should rote in worms hastily/ ¶ Another time the devil moved & stirred him to live joyoeusly in lusts of his flesh and of the world/ And thenne anon he would bring to remembrance the pains and torments of hell. and the joys of heaven/ And by this manner he withstood all the temptations of the devil/ ¶ finably when the devil saw that he might not overcome the good holy man/ He kneeled down to him in the semblance or likeness of a little horrible child black and howling/ And also in crying said to saint Anthonye/ ¶ I have deceived many hermits and holy men but by the I am overcome and put under foot/ ¶ Saint Anthonye thenne asked him what he was to whom he answered/ I am the great solycytour of Lechery. the deceiver of young peple· called the spirit of fornication. which oft times have tempted the. & alway thou hast overcome me/ And when the good knight saint Anthonye herd this answer/ he began to yield thankings to god. of this that he had put him under foot. and said/ My god be thou my aid and my Protectoure/ And I shall never fere ne dread mine enemy. ¶ And incontinent the devil which was seen by saint Anthonye as a fantasme. vanished away/ and he saw him no more/ And thus was the first victory given to saint Anthonye/ ¶ But this notwithstanding he was not well assured/ For he knew by holy scripture. that the devil had diverse manners for to tempt men/ Wherefore he kept him more strongly thenne. and put his body in great sufferance. to th'end that if he had victory in any things against the devil. he should not be overcome by other And for this cause he occupied his time in prayers & orisons more than any of his brethren hermits ¶ The most part he work night & day/ he eat but one time on the day. and that was after the son going down/ Some time in three or four days he eat not but ones. and that was breed & salt. & a little water/ His bed was of jonckes. and his vestiment of hair/ ¶ Oft times he lay all naked upon the ground/ And how well that he had long time such abstynences. yet were they to him no thing grievous/ But thought alway to be at the beginning of his penance in increasing always his said abstinences/ ¶ And for t'eschew vainglory/ he died pain to forget them/ And in deed he forgot all the good deeds that he had done: And enforced to do more than he had done tofore/ ¶ He remembered alway in his heart the prophet Helye. that said/ My god seeth to whom we ought to be clean and appareled to obey him with ready will/ ¶ He considering alway also how he ought to govern himself every day while he lived/ And having no regard to the time passed/ At all hours he prepared to be in such estate as it appertaineth to a veryry christian man and catholic/ ¶ Saint Anthonye thenne thus living departed from his hermitage/ And wence ferder from the city/ ¶ And sense to one his kinsman that in certain days he should send him for to live for the sustentation of his life/ which kinsman and friend died it gladl●/ ¶ On a time it happened that he hyselfe came for to v●syte him/ ¶ And after that he had visited him. He left him alone fast shit/ ¶ And the devils came in great multitude. which broke up the door/ And beat him so much that he had lost his voice/ and his hearing/ ¶ And he being left so fore hurt and wounded/ that the pain of his wounds surmounted all torments of mankind/ ¶ when he that brought him to eat returned to him/ and found his door broken. and himself half deed. he took him on his neck. and bore him unto his house/ He being there. the neighbours & friends came to/ and saw him almost dede· began marvelously to weep/ And so long endured that finably for grief they fell a sleep. except he that brought him/ ¶ The night being come/ saint Anthonye lift up his heed and saw him that brought him thither slept not/ ¶ Then he prayed him that he would hear him again to his hermitage/ And he so died in obeying his great prayers/ ¶ And when he was in his hermitage. he put himself in prayer. the which done & finished He began to cry with an high voys in speaking to the devils/ ¶ O ye enemies dampened & wicked I antony an here. and am not fled/ And though ye do to me more martyrdom & pain yet shall ye not con depart me fro the love of Ihesu christ/ ¶ And yet more over he said if all the world were against me. I shall dread no thing/ The devil seeing that he had suffered somany torments. marveled how he was so hardy to return/ ¶ Then the devil called his cursed dogs & said/ Ne see ye not how this foolish hermit agryth & scornyth us. by cause he hath not be overcome neither by the spirit of fornication ne also by beating Ne by the pain that we have done to his body/ ¶ Make ye ready. for he must by us be more pugnisshed than he was before/ He shall right soon ●ete what we been/ And Incontinent was made a great tempest. that the house was broken on all sides/ And therein entered a innumerable multitude of devils in divers forms/ Some in likeness of bulls. and other of lions. of dragons. of wolves. of address. of serpents & scorpions. and the other in other diverse forms. as of liepardes/ tigers & be●es. each of 'em cried after his nature/ The lion cried in his cry. willing to slay him/ & the bull threatening him with his horns./ and so every beast tormented him in his manner/ ¶ As touching his body he was much feebled. but as to wching the soul. he was constant & a biding in the love of god. & mocked them all and said to the devils/ If ye have strength there needeth but one to assaylle me/ & yet more over he said to them/ If ye been puissant & god hath give you power over me. I am ready that ye devour me/ & if he hath yeven to you no power/ wherefore enforce ye so yourself/ Know ye not well that the sign of the Cross is the shield of faith and a wall inexpugnable for to defend us against you/ ¶ And hearing they grunted with their teeth of the despite that they had of that they were mocked of him. without to have any power over him/ ¶ Wherefore our lord why the leaveth not his servants in danger/ seeing the victory of his good knight saint Anthonye/ came for to visit him/ Descending as a light in to his habitation/ ¶ After which light received. all his pains and soores were heeled/ And his house which was all to broken was incontinent made again ¶ Saint Anthonye knew then that god was come to comfort him/ And began to cry/ O my god/ O good Jesus' where were thou when I was thus scourged all this day why camest thou not at beginning for to heel my wounds and soores/ ¶ The voice answered/ Anthonye I was here/ But I tarried thy victory/ ¶ And now by cause thou haste strongly fought. I shall alway help thee/ And shall make thy name be renowned thorough out all the world/ The which voice heard. He aroos up. and was more strong and constant to pray god than he was tofore/ ¶ And he was at that time xxxv year old ¶ And after when his virtues began to grow/ He came to an aeged father which dwelled nigh to him/ of whom is spoken tofore/ praying him that they might dwell together/ ¶ Nevertheless by cause that he should not complain of his old age/ And also because that he had not be accustomed to be conversant with any person/ Saint Anthonye desiring to live solitarily/ And taking example of the said holy father. went all alone unto a mountain/ ¶ And in going thither the devil which ceased not to tempt him. laid in his way a platter full of silver/ ¶ The which saint Anthonye seeing overthwartly. in thinking that the said platter had be laid there by the devils craft/ By cause that in the way came not but birds and wild beasts/ ¶ And then said saint Anthonye/ Go thou dampened devil/ thou and thy silver in to eternal perdition/ And that said the platter vanished awaye· as fume or smoke departeth from the fire/ ¶ And after that he saw a great mass of gold/ And for fere thereof he fled to the mountain/ Like as he would have eschewed a great fire/ ¶ And after that he had passed a great flood. he found a castle in desert full of venimouse beasts/ In which he abode as a new host/ ¶ And incontinent as he was lodged. all the beasts fled away/ ¶ Thenne he stopped then tree with stones And laid as much breed therein as should suffice him for vi months/ ¶ Now it was so that the breed of Thebayde endured long as the space of a year or there about/ Never after he would not depart ne speak to man of the world but twice only in the year/ And took his sustentation under cowerture without to speak to them that brought to him the said sustentation/ ¶ Many freres desiring to see him. waked all the night at his door/ the which oft times heard voices saying to saint Anthony/ wherefore puttest thiselfe in our habitacles Go out of our bounds/ For thou shalt not mow suffer our temptations/ And they had supposed that it had been men that had entered by ladders/ Wherefore they looked within the cave through the c●euyces/ And by cause they saw no person. they esteemed that the● were devils that so spoke to him/ ¶ Then they were afeard in such wise that they cried for help to saint Anthonye. and thenne he came night to them. & with his word be comforted them in saying/ ¶ Bless ye you and be assured. let the devils deceive themselves/ ¶ Saint Anthonye alway lived in increasing his virtue & prudence/ ¶ On a time came some persons to him. of which some supposed to have found him deed. but by himself he said singing To my will god enhaunsyth himself And all his enemies been destroyed/ and all they that hate him fleetofore his face. like as smoke is consumed soon. so soon fail they/ And like as aware mel●yth against the fire so perish they that been sinners tofore god/ And more over he said/ All folk have assailed me in the name of our lord. and I have vainquysshed them/ And thus in that wilderness he was by the space of twenty year/ ¶ And by cause that many desired to see him for to follow his manners & his doctrine. came some in to his house and broke it by force/ But when they saw him they were amerueylled how he was so whole of his membres/ For he was not swollen by his long abiding enclosed. ne by his fastings. ne by torments of the devils/ And his visage was not pale ne changed but he was as a young person. also clean of all his membres. as he never had any harm/ He never laughed/ And with all his might he kept him fro sin/ He never for any praising of the people was the more proud/ ¶ Many by his prayers were delivered fro devils & their power. His words were alway vertuouse· He comforted the desolate. He taught always the simple & Innocentes. he appeased always they that were angry To all he showed that no person should love any thing more than his creator or maker/ ¶ To good people he showed the glory eternal and the meekness of god/ And how god the father had no fear to send his son to take our nature to the end for to redeem us froth pains of hell/ ¶ Also he counseled every man not to leave temporal things/ ¶ On a time in the conntree of A●senoytayns. as he would go and visit his brethren and his fellows/ he passed the river of Nile/ without having any harm of the cokadrylles and other beasts that were there/ ¶ In that place he confirmed in virtue great number of his brethren. In such wise that many monasteries were re-edified/ ¶ On a day he being with his brethren/ They required him to give to them some Rules for to govern them in virtue/ Which he gave to them many/ ¶ first that they sold comfort each other/ And that which they had gotten by science. they should show each to other/ ¶ Also that they should never have will to leave their estate of hermit. But to keep it in increasing of virtues/ ¶ For man's life was but an Instant/ as to the regard of the life eternal ¶ After that he had proposed this/ He made by a manner of tarrying a little silence/ ¶ And after in merueylling of the bounty and largesse of god. he began to say again these words/ ¶ O my brethren consider ye that in this mortal life. merchandises and rewards been equal/ For the seller receiveth for his merchandise but thing just of the byar/ Ne in like wise the servant but his just deserving of his lord/ ¶ But the glory of the everlasting life may for vile and little price be bought/ ¶ It is not wreton that our days exceed not three score and ten years. or four score years/ And if we live longer. It is but labour and sorrow and misery ¶ For in that age. a man returneth to the state of innocency/ ¶ But in that other world we shall live perpetuelly/ Thenne we shall not inhabit the earth. but the heaven/ And the body that we shall leave corruptible we shall take again Incorruptyble/ Therefore my brethren be no thing grieved ne annoyed/ For the short passions of this world been not condygne ne worthy to the perpetuelly of heaven/ ¶ If ye have left any lityll land or possessions/ Be not dysplaysaunt ne sorry therefore/ For god shall yield to you for it an hundred fold more/ ¶ They that shall have left the gods of this word for to serve god. shall have an hundred fold more in that other world/ ¶ Also ought they to consider. that will set their heart in over much loving the richesse of this world/ That in th'end they shall lead them in to hell/ ¶ We ought no thing to love. but that only which we may here with us after our death/ ¶ Ought we not then to love that thing that shall cause us to go to heaven/ That is to wit. sapience chastity. justice. Fasting. Prayer. ●esynesse on the poor. Farm faith. patience against ire/ And generally to love god and our neighbour as ourself/ ¶ consider that we been the servants of god/ and that we own to him service. as to him which hath created us ¶ let us not rejoice us of our life. for if we been in health in the morning/ Yet we be not sure to live to even/ And if in this manner we been busy for our health. we shall never sin/ ¶ We ought also to flee hate and evil will again all persons/ And above all things love of women/ ¶ We ought promptly and benignly to forgive and pardon each other/ ¶ Tofore our eyen we ought to set two things/ that is to wite the last day of our life. which is the death/ And the nigh judgement of god/ ¶ And if for the love of god we will keep us from sin/ Or at least for dread of these two things we ought to abstain us/ ¶ furthermore said saint Anthonye. I pray you my brethren. look never behind you/ But go always right fourth the good ways/ that ye have begun/ ¶ For he that putteth his hand to the plough/ And lokyth behind him/ He is not worthy to have the Ream of heaven/ ¶ Leave the Greeks which gone in to strange lands/ and passen over the see. for to get the science & cunning of vain things/ ¶ We have no thing to do. to go hythernes thither/ ¶ For the Ream and region that we pretend to have/ Like as god witnesseth in the gospel is within us/ ¶ Ne doubt not that if our soul be not maculate or spotted. ne defoiled with sin/ That in her shall be the fountain of all virtues/ ¶ Thenne it is of necessity that it be good/ For it is created or made of a master/ which is sovereign good/ that is god out creature and Maker/ ¶ let us consider the words of our saviour Ihesu christ. saying ¶ Do ye so that ye have the heart clean to the god of israhel/ ¶ And in like wile saith saint johan/ which saith/ ¶ Do ye so that your ways be rightful pure and clean/ Governed by the faith of god/ ¶ Now for to do so it behooveth us for to keep us from the spot of sin/ ¶ We ought sovereignly and ●●atly for to keep us from ye or wrath/ ¶ For when the man is angry/ With right great pain may he do any work agreeable or pleasant unto god/ By cause that ire or wrath empessheth and letteth virtue/ The which is none other thing but god/ ¶ Yet after also said saint Anthonye to the religiouses/ My little children keep you from vain words. and fro pride/ ¶ Some there been that enterprise and avaunt them to do well/ But they follow not the deed which they enterprised and purposed/ ¶ Other there been that cloth them and array them with vestiments of religiouses/ and follow religion/ to the end to seem and appear good/ But within their hearts they been wolves enraged/ And been worse than devils ¶ For under the shadow of good/ they done infinite harms and evils/ ¶ After the holy father saint Anthonye showed to them some fallaces or deceits which the devils done in diverse manners and mockings/ In saying that often times the devil showeth him to the holy men in likeness of men/ In blaundysshing them and flattering them with fayte and sweet words/ And in praising their estate and constance/ ¶ And often times promiseth that/ which they may not give/ That is the glory and joy of heaven/ ¶ For to eschew such illusions and mockings/ when they been felt coming Ought men to ensign and bless them with the sign of the Cross/ And incontinent it shall turn in to nought/ ¶ For by the merit of the passion that our sovereign lord and Redeemer Ihesu christ suffered in the cross/ Alle such illusions or mockings sha●●lese their strength and virtue/ ¶ He said also that some time come some illusions or deceyvynges. which cause terror & dread to them that the devils administer them. And that done they for to taken away from men their mind ¶ But against such Illusions or scornynges behooveth to have steadfast faith/ And so shall it be withstand lightly/ ¶ For to know then the difference of good and evil angels/ It ought to be known/ that when the good angel cometh/ His cheer and regard is sweet and amiable or lovely ¶ And by cause he desireth but peace/ He maketh none noise ne clamor/ And his voice is not herd/ ¶ He giveth joy and exultation to synnars/ ¶ For our lord is with him/ which is well and fountain of all good/ incontinent also as our soul seeth him/ if it were to him possible. he should break the membres of the body/ and would go with the good angel when he is there present/ ¶ The benignity of the same angel is so great/ that if he caused any dread at the beginning for his great light. incontinent he taketh away from the man all dread and fere/ ¶ Right so died Gabryell to Zatharye being in the Temple/ & also with the shepherds/ when he showed the nativity of Ihesu christ. ¶ But of the evil Angels/ the countenance and cheer is crimynell & dreadful/ ¶ His entry horryble· Their motion and way is Inconstaunte/ As of fools or of thieves/ ¶ And incontinent as they been tofore men. the soul feedeth and dreadeth/ ¶ all the five wits been trowbed/ And fear of death followeth/ ¶ Desire of shrewdness: Lachednesse of virtue/ And weakness of courage. ¶ then when to the understanding cometh a thought or a presentation in likeness of an angel After the dread. presentyth him joy Hope in god. and charity/ ¶ We ought veritably to believe that this cometh from god/ Which sendeth to us his aid and succour/ ¶ In such wise Abraham the patriarch seeing god. rejoiced him/ ¶ In like wise saint johan baptist being in the womb of saint Elyzabeth his mother/ when the glorious virgin Mary mother of our saviour Ihesu christ came to visit her/ He which was not yet borne· rejoiced him marvelously/ ¶ By which it appeareth that the good angel atte his coming giveth consolation and comfort/ And maketh the person to be assured. As he died when he showed the right joyeous nativity of our saviour Ihesu christ to the same glorious virgin mary. in saying to her/ ¶ mary be not afeard. for thou haste found great grace toward god/ ¶ And the contrary by appearing and representations of evil angels have be many times deceived the gentiles and paynims/ ¶ But we christian men been preserved. By cause that god hath taken away from the devil the domination and power that he had upon us. when he said to him ¶ Go thou aback Sathanas/ It is wreton that thou shalt adore and worship thy god/ and only shall thou serve to him/ ¶ By these same words which god said to the devil He took his power from him/ ¶ There is also given to us power to say to him when he would tempt us Go aback Sathanas ¶ And incontinent he shall be vanquished/ And shall depart from us/ ¶ After saint Anthonye prayed they that they should not be curious to do miracles/ to the end/ That if they or one of them by the virtue of our lord made any/ they should not run for that cause in to damnable vice of pride and of vain glory/ ¶ In like wise he defended to them: that they should not despise that one the other. But exhorted them that they should pain themself to lead together good life and honest/ ¶ Also said he for to do and make miracles is not in our power/ But in the power of god/ ¶ For he saith in the Gospel in speaking to his disciples/ ¶ glorify ye not if the devils been subgett to you. but reioyece ye you that your names been wrete in heaven. ¶ Here it is to be noted. that they that done miracles and prodygees by art magic/ without to have the gift of the grace of god. when they shall cry to god ¶ Have we not driven away the devils in thy name/ And many other virtues have been done in calling thee/ and making invocation to god the blessed and very judge/ ¶ To them that he knoweth that heareth not his sign/ He shall answer to them/ Certayne I know you not/ for ye ha●e never mine ensign/ ¶ After god shall say to them/ Go ye a back from me for ye have been alway evil children of iniquity/ ¶ Saint Anthonye said afterward/ By cause it is hard to know the coming of the good angel or evil/ ¶ We ought to pray him that it please him to give to us science to con discern/ ¶ For after the scripture we ought not believe every spirit/ ¶ On a time the devils came to saint Anthonye/ Which said to him. ¶ Anthonye we come to show to the our light/ And incontinent saint Anthonye closed his eyen. and would not see them/ But put himself to prayer his even closed/ And anon the light of the devils quenched/ ¶ Another time they came and song tofore him/ And spoke together of holy scripture/ But that notwythstonding saint Anthonye stopped his eeres/ ¶ Another time they made his monastery to tremble and shake/ But he in his thought abode unmoevable/ And prayed to god constantly/ ¶ Oft times they came springing and syfling tofore him with an high voice. ¶ But incontinent as he returned to god. their noise and tempest turned into little noise/ that uneath said saint Anthonye might here it. ¶ On a time came one which had his body wonderly great and said he had the virtue of god/ The which demanded of saint Anthonye what he would have of him/ ¶ And when he saw him so great. He armed him incontinent with prayer/ And took the shield of faith/ By which anon he became as little as half a foot ¶ A notherey me came the devil in form of a religious man & brought to him and said to him/ It is time that thou eat/ thou haste overlong fasted/ Take corporell refcceyon. to th'end that thou be not seek/ ¶ Anon after saint Anthonye beheld him. and saw that his face was pale/ And put himself to prayer/ And then the devil went his way by the window. like unto fume or smoke/ ¶ Another time he presented him gold for to deceive him/ But he never would look on it/ ¶ Another time came the devil & knocked at the door of his monastery. & when saint Anthonye went out. he saw him so great. that him seemed that his heed raught to heaven ¶ Thenne saint Anthony demanded him what he was. and what thing he sought/ And he answered that he was called Sathanas/ And that he came thither. by cause the religiouses despised him/ And all christian men cursed him/ ¶ And saint Anthonye answered that it is well right and requisite that all christian folk despise & curse him/ ¶ For oft by his temptations he brought them in hate/ the one against another/ ¶ Where upon the devil ansuered· that he died not. But they themself were angry together/ ¶ And more over the devil said to him/ That the might and puissance of the devils was failed by the moyen of the passion of Ihesu christ/ And that they had no more no city ne other place for to inhabit in/ By cause the name of god was reclaimed and named in all towns and cities/ And also in deserts. which been inhabited by religiouses and hermits/ then saint Anthonye having the grace of god with him answered prudently/ ¶ I believe not that thou weenest to say truth/ For thou art the captain of losing and of fallaces ¶ But thou art constrained to say this sentence. which is true/ ¶ Certainly Ihesu christ prived the of all thy strengthest and virtues sith the time that thou lostest thy beauty of an angel by the spot of thy sin/ ¶ And incontinent that saint Anthonye had achieved his prayer/ The said devil vanished away ¶ Saint Anthony said then to his religiouses/ My brethren dread not the illusions of the devil/ ¶ For god which hath put from us the devils/ And that aybdyth with us/ As long as we been in grace/ He shall keep us from their diverse temptations/ ¶ let us set our charge to resist & withstand their titulations and cavillations as much as we may/ For when they know that our thoughts been vain. freeyll and inconstant They put them in. to the bodies of men/ ¶ And as thieves. hounds. & wolfs enraged. they ravysshe body & soul/ ¶ job by his steadfast faith overcame the devil/ ¶ And judas was the contrary/ ¶ The principal thing and most necessary for to vanquish and overcome the devil. is to take pleasance in spiritual things/ and to have continually his heart to god/ ¶ This virtue maketh the devils to flee. as the smoke vanysshyth away/ ¶ Therefore my brethren said saint Anthonye if any vision come to us/ it must hardly be demanded. who is he that presentyth him tofore us/ & whence he cometh/ ¶ And if it be the angel of god/ The dread that we had shall to urn incontinent in to joy/ ¶ But & if it be the devil/ And if he be demanded of a devout soul/ incontinent he shall depart/ ¶ After that saint Anthonye had made his exhortations/ Eevery one of the brethren was marvelously enjoyed/ And after they enforced them to get virtues/ ¶ And they that had had tofore but little faith were confermyd· and had perfy●ghte faith/ ¶ And the other took away all foolish opinions from their thoughts/ In such wise that after they dread not any temptation of the devil/ But were more abashed how saint Anthonye had them so highly Instruct or taught them to know difference of the good angel and of the wicked and evil/ ¶ In the time that maximian persecuted the christian people/ Saint Anthonye left his monastery. saying to his brethren/ let us go with our brethren martyrs/ To th'end that we been martyred with them/ Or at least that we see them suffer martyrdom/ ¶ By the which words it appyereth many fest that then was saint Anthonye martyr in will/ ¶ And when any was brought tofore the judge. He comforted them in saying/ that they should not fear the death/ But should be constant or steadfast in the faith/ ¶ The judge seeing the constance of saint Anthonye & of his fellows. was hon●●bly an angered. And died do forbid that no religious should abide in the town but if they should keep the law/ ¶ Then all the religiouses went away/ But saint Anthony set no thing of his menaces and threatenings/ And showed his Scapularye/ to the end that he should be the better known for a religious man/ ¶ And on the moune he showed him in a white vestment tofore the fa●e of the tyrant/ To the end that he was desiring to be of the number of the martyrs/ that which by the will of god was kept and preserved from the y●e of the Tyrant/ And returned to his monastery in making lean and castising his body of more sharp fastings & prayers continually than tofore/ ¶ next his flesh he ware the hair/ And there upon a vestment of hair named Melote. ¶ He bayned never his body ne never wish his feet/ But by necessity when he passed and went thorough the water/ ¶ Never man saw his body naked/ but when he was deed. ¶ Long time after that saint Anthonye was closed in his monastery. not willing to speak to any person/ ¶ A prince of chivalry. named Martynyan had a daughter. which was meveyllously vexed of the devil. ¶ So would the said maximian go to saint Anthonye. for to pray him that he would make his prayer to god. that it pleased him to heel and guarish his said daughter/ The which Martynyan arrived there and prayed him that he would open his door/ ¶ But for what prayer that he could make/ He would never open it/ But went upon high/ And saint Anthonye said to him/ ¶ O man wherefore demanndest thou aid or help of me/ when I am mortal as thou art/ If thou believe in Ihesu christ. whom I serve Pray to him. And after thy faith thy daughter shall be guarished and heeled/ ¶ The said Martinyan giving faith and credence to the words of saint Anthonye called unto the name of god ¶ And incontinent his daughter was heeled and guarished/ ¶ Many folks also which went and slept tofore the door of his said monastery were guarished of divers maladies ¶ And saint Anthonye seeing that from all parties people came to him/ for to recowere health. He went from thence in to the hyhest parties of thebaid/ Where as he was not known/ ¶ And by cause that by the occasion of the great miracles and wonders that he died and wrought by the virtue of our lord/ he should not enter in to the sin of exaltation and vain glory/ And also that men should not repute nor judge him for an holy man/ He took of the breed of his brethren/ for to go in to the highest parties of thebaid/ ¶ And went till he came to a great river. On the rivage or bank whereof/ he heard a voice coming from heaven/ Which said/ ¶ O antony whether ghost thou/ ¶ Saint antony as accustomed to here such voices/ answered. that he went from his monastery/ By cause that the people left him not in peace/ ¶ And the voice answered unto him/ ¶ If thou go thither as thou haste enterprised for to go. thou shalt have more pain by the half than thou haste had ¶ But and if thou wolte have peace/ Go in to the desert which is here within/ ¶ Saint Anthonye answered that he knew not where it was/ And then the voice said to him. that there were Sarrasyns. which have been accustomed to lead marchaundyses in to Egypte ¶ Anon after saint Anthonye apperceived them. And prayed them to lead him with them in to the said desert/ The which they died gladly/ ¶ And when they had goon three nights/ they fond a moche high mountain/ Atte the foot whereof was a fair well and fountain/ And about the same was a little field in which were palm trees in little quantity ¶ And when saint Anthonye saw that place/ He knew well that it was the place. which was showed to him by the voice on the rivage or brink of the river. ¶ Then he took the breed of his fellows/ In recommaunding them to god/ And abode there all alone/ ¶ After that his brethren had knowledge of the place where he was/ They sent him alway his pytaunce/ And by cause he saw well that it was great pain for to bring to him his sustentation/ Sent to one of his religiouses that he should bring to him a shovel or a spade. with two forks of iron. and some wheat/ ¶ The which brother so died ¶ And anon after/ he found cowenable land to labour in the mountain/ The which he sew with wheat/ ¶ And it multiplied so greatly/ that he gathered enough for to sustain his life/ Whereof he was much joyeous and glad/ seeing that he might live without giving to any person any pain or travail/ ¶ And by cause that some folks came thither/ He augmented and increased his labour in the little land for to give refection to the comers to his hermitage/ ¶ And when the corn was great/ The beasts that were there eat it ¶ He died so moche that he took one/ ¶ And in speaking to all the foresaid beasts he said to him/ ¶ Wherefore do ye to me displeasure. sith that I do none displeasure to you/ Go ye fourth in the name of our lord Ihesu christ/ and come no more hither/ To the which words the said beast and all the other obeying departed all fro there abowtes/ Thus lived saint Anthonye long within the pits & fosses in the same mountain/ ¶ And when sometime his brethren sent to him olives. or of the oil. or other fruit. for to sustain his old age/ he would none/ ¶ In the mountain he had many battles. not oonli against the flesh. but also against the devils which oft brought to him such tempest. that it seemed that all the mountain were full of men of arms/ ¶ Who well considereth the wonderful life of saint Anthonye he is worthy of great praising/ seeing his perseverance in abiding so long time in one place solitary without seeing any person/ But on that one side wild & cruel beestes·s and the devils on that other side/ which came to beat & torment him/ ¶ And nevertheless he was never in will to leave his hermitage/ But abode alway in his fe●me purpoos to serve god· considryng the saying of the prophet david/ Who somever shall have very faith & steadfast hope in god. shall never have empeshement ne letting that may noye high/ ¶ On a night as he work in saying his prayers came about him all the wild beasts of the desert. which enforced them for to bite him/ Thenne saint Anthonye said to them. If ye have licence to noye me/ come to me & devour me/ And if ye be come hither. by thenticement of mine adversary go fro me· I am the servant of god/ And incontinent like as they had been hunted they fled away/ ¶ Another time as saint Anthonye made a tress for to make a little basket/ For his custom was to give something to them that brought to him of their goods/ A beast having the face of a person. and the residue of an Asse· drew from his hands the said tress/ And incontinent as he saw that/ He blessed him with the sign of the Cross/ And said I am the servant of god/ If thou be sent to me in his name/ I shall not flee from thee/ & anon he vanished a way/ ¶ Other moo great things died saint Anthonye. as it shall appear here after/ ¶ His brethren on a time prayed him that he would come and see them/ And by cause that upon the way being between his hermitage and the place where as were his brethren was no water/ He died do charge meet & water upon a Camel for to sustain the necessities of him and them that were with him/ ¶ when they were at the myddyll of the way/ their water failed/ ¶ And they had so great thirst that they were well nigh deed/ by cause of the great heat that there was/ ¶ And let their Camel go act the adventure of god/ ¶ And the good saint Anthonye moved with pity went behind his fellows And put himself to prayer/ The which done/ suddenly appeared a fountain/ of which they were all refreshed and eased ¶ And anon after they seeking their Camel for to give to him drink fond him casually bounden with his cord to a great stone/ ¶ Their way accomplished & at end/ saint Anthony & his brethren came to the monastery where as were his brethren/ ¶ And anon they came hastily to him. In embracing and kissing him/ Like as he had be their own father/ Anon after he began to comfort their soul's/ In praising the ancients and aeged/ And in exhorting the young to virtuous living/ ¶ And among other things he said to them they should oft read the lives of the good ancient or aeged faders/ To the end that by their virtues they might be encyted and stirred to live well. And to withdraw from doing any manner evil/ ¶ One named Froncho the which was of Palestine was tormented of a devil in such wise that with his teeth he detrenched and boat his tongue/ And with that he enforced him to put out his eyen/ ¶ He was brought to saint Anthonye. to the end that he might recover his health/ Saint Anthonye said unto him that he should go in to Egypte/ And anon he should be guarished and heeled/ ¶ He gaaf no faith to his answer/ But abode. praying that he would heel him ¶ Then he said that there he might not be heeled/ ¶ Froncho believed in his words And as soon as he came in to Egypte he was guarished and heeled/ ¶ A virgin of the region Trypolytane was seek of a sickness the most horrible that hath be seen/ from her nose thrills. her eyen. & her eeres came out Incessauntly humours & ordures so stinking. that it was an horrible thing to behold and see/ For the said filths as soon as they fell on the ground they turned in to worms/ ¶ Her friends and parents desiring her health and hoping to obtain the same by the moyen of saint Anthonye. put them on the way for to lead her to him/ And in going they found soon some religiouses. which went for to see saint Anthonye/ ¶ And so they prayed them that they might go with them/ ¶ And so long they went together that they came unto a good man named Paphonce/ to whom Maxymyen had do pulled out his eyen for the name of Ihesu christ/ ¶ They being there arrived. the religiouses made the parents & the maid to abide there with the good holy man/ And they went forth to saint Anthonye. & recounted to him the caas of the poor maid/ In praying him that she might come & entry in to his monastery/ ¶ Saint Anthonye would in no wise that she should entry. but said to the religiouses/ ¶ Go ye forth thither. if the maid be not deed. ye shall find her all hole & guarished/ ¶ And yet he said/ none aught to come to me for to recover health/ ¶ For to give health to seek men appertaineth to the saviour of the world/ Nevertheless he said. As I prayed unto god. the health of his daughter was showed to me/ ¶ Thenne they went where as the maid was with her friends in the house of saint Paphunce/ & there found her all guarished/ ¶ Two brethren walking for to go see saint Anthonye. in walking that one died for thirst. & that other lay stratched on the earth. & abode the death ¶ Saint Anthonye that knowing by revelation of god. called twain of his brethren/ which were comen thyde to him/ And said to them thus/ ¶ Go ye hastily in the way that leadeth men in to Egypte/ And also take with you a bottle with water/ For ye shall find a brother deed for thirst/ and another nigh exspyred/ ¶ The space of the way was well a journey thence/ ¶ incontinent they went and found all true that saint Anthonye had said/ ¶ They buried the deed man/ And brought that other with them/ ¶ If any demand or ask wherefore saint Anthonye showed not the revelation tofore the death of the brother/ It may be answered that the question is inpropre/ ¶ For the judgement proceeded of god. and not of saint Anthonye/ In so much that god would that the one should die/ And that other should by saint Anthonye be restored to his health/ ¶ On a time as saint Anthonye was praying to god saw the soul of saint Ammon religious in Nytry borne in to heaven by many angels. singing melodiously/ ¶ Another accompanied with a good man named Theodore would pass the river called Licuim/ And by cause they might not pass the river without they should do of their clothes & be all naked/ Saint Anthonye prayed the said Theodore. that he would go aback. to the end that he should not see him bare/ That notwithstondyng saint Anthonye being ashamed for to unclothe him. by the grace of god. he was set over on that other side of the river/ Theodore passed the river after him. & was much admarveled how so hastily saint Anthonye was passed over/ And took him by the feet. & swore that he would never leave him. till he had told to him how he had passed without to be wete/ Saint Anthonye seeing that saint Theodore constrained him. and made him to swear that he should never show to none before his death/ ¶ Then he said to him. that by the grace of god he had be so set over the river miraculously/ ¶ Another man named Archelaus a knight required him to pray god for one named Polycrasse daughter of Publius. a devout virgin. the which had a passion in the stomach and in the reins comen to her by over moche fastings & long orisons. Saint Anthonye prayed god for her. and incontinent she was guarished & hold/ ¶ Another time he was prayed to go in a ship with his brethren. In the which he alone felt a fowl stinking stench/ All the religiouses said that the infection proceeded of fish and ●oten figs that were in the ship/ But saint Anthonye said that it was another thing/ ¶ And thus as they spoke began a child to cry. which was bid within the ship/ having a devil within his body. ¶ Anon in the name of god by saint Anthonye he was chased out of his body/ ¶ then knew all the religiouses that it was the devil that he felt so stinking/ ¶ Another was bronghte to him so seek that he eat his superflue digestion And ●e wist not whether he was tofore saint Anthonye or not/ ¶ Saint Anthonye made them to go to prayer that had brought him/ And he himself also prayed all the night unto god for the health of the poor patient The which seek man at the beginning of the day for the great pain that he felt/ Smote and beat fowl saint Anthonye. which all the night had had compassion nigh by him in prayer/ ¶ The religiouses being thereof much angry. reproved sharply them that had brought him/ ¶ But saint Anthonye sweetly and meekly answered/ that the young man which was like had not done it/ ¶ But the devil which by the commandment was so constrained to depart from him/ had so smeton him/ ¶ Anon after the seek person was all hole. and guarysshed/ And came and embraced & kissed saint Anthonye/ ¶ A miracle. ¶ On a time saint Anthonye being in prayer like as he was alway acustomed to do. tofore that he took his refraction was ravished of angels/ & was born more high than the region of thayre/ The devils following after strove by cause he was born higher than the said region/ And the angels seeing the said contradiction. asked of the devils wherefore they enforced to let him seen that in him was no sport of sin/ ¶ Then the devils began to recount the sins that saint Anthony had done in the time of his young age/ incontinent the angels made them to be still. in saying that they should no thing speak of the sins of his youth. but if he had done any sith that time that he was relyygyous and professed & consacred to god. that they should say them and none other/ The devils accused him of many false accusations and lies/ ¶ And the angels seeing that the devils accused him only of fallaces. bore up saint Anthonye more high than the devils were/ ¶ And anon after they brought him again to the place where they had taken him/ ¶ Then saint Anthonye considering the multitude of enemies that we have in this world. & so many in the air. as in the earth/ The which alway a wait to hurt us. began to wail and weep/ And so continued all the night without to eat or drink/ ¶ And to this purpose saith saint Poule th'apostle/ We have not only battle against the flesh only/ But also against the devils. dwelling in the regions of the air. ¶ let us thenne take the arms of god To the end that we may resist and withstand our enemy when he shall assaylle us/ That is for to say/ That we live without sin/ And so the devil shall not mow accuse us afore god/ ¶ The night after following saint Anthonye heard a voice the which cried. Anthonye. Anthonye come out/ and see what that I will show to thee/ incontinent he aroos/ ¶ And when he was out of his cell. lift up his eyen to heaven/ ¶ And so doing he saw in the air a Monster so horrible great/ that his heed seemed stretching up to the clouds/ ¶ He saw also some having wings the which would flee upward on high/ But the great Monster smote them down with his hands. & threw them to the earth. of whom some he broke all in pieces/ And other against his will flew up in to heaven/ ¶ And anon as he had seen this. the voys said to him that he should consider well what this vision signified/ ¶ Anon he knew well that it was the devil which made them to fall that had sinned in this world/ ¶ The other were good souls which stied up in to heaven. whom the devil might not grieve/ ¶ Saint Anthonye seeing the said vision. and many other moo increased and augmented alway his life from good to beteer/ ¶ And how be it that he showed these revelations to some right good persons/ He died it not by no vain glory/ neither for avauntry/ But was so meek. That in exhorting the clerks. the deacons and the priests to pray god/ ¶ He desired to learn of them/ And to that intent oft times he demanded or axed of them counsell/ ¶ To all bishops and priests/ in bowing his heed by humility he demanded their be nedyccyon/ ¶ And like as it is comynly said/ From a joyeouse heart proceedeth a joyeouse visage/ He had a pleasant visage and agreeable to every man/ In such wise that among an hundred religious persons. by his honest manners he should lightly have be known/ Though a man had never seen him/ ¶ His face was alway in one estate. as well in prosperytee as in adversity/ ¶ Above all other things he hated the conversation of Manychyens/ Heretics scysmatikes/ and Ar●yens/ As to them that were enemies and adversaries of the faith of god ¶ And if of their se●te came in to the mountain/ He made them to be chased thence saying/ That they were wrose than the serpents of the desert/ ¶ Also the company of light/ that is to say of christian men/ ought not to be accompanied with darkness. that is to wite with Heretics and Infydelis/ ¶ A woman came on a time to him/ requiring him that he would pray to god for her daughter/ which was traveled with a devil/ And In continent that he had made to god his prayer/ the devil left her daughter peaceably/ ¶ Another time came to him two Philosophers on high on the mountain/ The which by subtle disputations supposed to have overcome him and deceived/ ¶ When he saw them. he judged them to be Paynemes. and said to them/ I wonder of you that been so wise how ye come to me from so far/ for to see a man foolish/ To whom they answered that he was no fool/ but he was right wise/ ¶ Saint Anthonye answered to them that he was a fool/ by that they had lost their labour and way/ And if it so be that I be wise like as ye say/ And for to love wisdom it is utility & profit/ Follow ye that ye allow and praise And so ye shall do your duete/ ¶ For thoose men been to be praised when they ensyewe the good and wile men/ If I had goon to you. I would have followed your law/ then sith ye been come to me. Come and follow my faith and be ye christened/ Thenne the Philosophers went their way/ ¶ Other came to him in mocking him by cause he was no clerk ne lettered/ To whom he asked the which had be first or the wit. or the scripture/ And if the scriptures were by the wit and understanding/ Or if the wit and understanding came of the scriptures/ ¶ They answered him· that all the scriptures proceeded and were made by the understanding/ then said saint Anthonye/ He that hath understanding good and hole. needeth not to be lettered by scriptures/ ¶ And in this manner he delivered them all confused/ ¶ Constantyn the Emperor and his two sons. Constant & Constanciyus wrote to him on a time in salewing him. To the end that it might please him to write some thing to them for their comfort & consolation ¶ Saint Anthonye seeing the letters was not abashed/ ne changed no thing for the salutation of so great lords/ But as Inmobyle & canstaunt. not willing to behold the said letters. called to him all his brethren. and after said to them/ ¶ The kings of this world send to us letters. which seemeth to be thing marvelous. And hereof we may be glad/ ¶ For all men notwithstanding they have divers dignities & lordships been borne and die the one with that other/ ¶ And therefore we ought to honour the scriptures & letters principally such as god hath written to men/ as been the commandments of the law/ And by cause there is none convenience among kings and religiouses/ I will not take the letters that the kings send to us/ For I know not the science & manner to salue them be letters/ ¶ In the end the brethren prayed him that he would write again to the said kings/ In admonesting them to flee the vices. and to ensue the virtues/ And so he wrote to them in this manner/ ¶ Ye kings I counsell you that ye keep the christian law/ But I pray you/ Ween ye not that your puissance temporal be great/ For that is but a little thing to the regard of the puissance of god/ ¶ And therefore ye ought not to be proud/ ¶ Esteem of yourself. that ye be no thing more than other/ For assoon and as well shall ye be judged of god. as the most poor of the world/ ¶ With this I pray you that ye been piteous and debonayr toward your subgettes/ Having cure and business to do justice as well to the poor as the rich/ ¶ consider ye that there is a king above you eternal. not only upon you but upon all mankind ¶ These letters seen by the said princes tofore named. they were greatly comforted. ¶ And the fame & renomee of saint Anthonye was over all the country published and known/ ¶ After that the paynims & gentiles were confused of their arguments And the kings comforted by his letters/ He returned in to the mountain/ in which he had many visions/ by that which he knew and by revelation all that was done in Egypte/ And sent to the bishop of Egypte. named Serapyon/ among the which he saw a moche pyetable caas/ and worthy of sorowfulness/ which was this/ ¶ He being with his brethren set/ lift his eyen up to heaven wailing and weeping/ ¶ And a little while after that he had seen the revelation. which was showed to him/ ¶ He set him on his knees. praying to god that it should not come ne happen/ ¶ And so doing he shed out great tears in marvelous abundance and plenty/ ¶ Wherefore the brethren that were there present trembled and quoke/ ¶ And questyned him what revelation he had had/ ¶ Ha haa my children said saint Anthonye/ The faith of christendom shall in short time be subverted/ The men semblable or like to beasts/ jumentes or fools/ Which shall destroy the gods of the church/ ¶ I have seen the altar of our lord environed or closed with mulettes/ The which with their feet have broken the altar/ And these things been cause of my wailing/ ¶ Two years after was published and showed the cursed sect of the Heretics Arians/ The churches were pilled/ And the sacred vessels vilypended or despised with the Sacraments of the church/ by the pollute or defoylled hands of the Ethnycyens & Iu●ydelis/ And paynims died and made in alexandria sacrifices to idols/ made with their hundes/ In making to them adoration and prayer. as to their god's/ in offering to them bows of palms/ which been in the said country a right great idolatry/ ¶ And the christian men were constrained to dod in like wise such Insolences with the A●yens/ In such wise that there was no difference between the one & the other/ ¶ The courage said say antony should have abomination and horror to rehearse the horrible and detestable sins that were done/ ¶ Is it not a thing well abominable afore god. that the virgins and matrons were shamed and vylonyed/ and were not ashamed to lose their vyrgynyte/ ¶ The blood of christian people was by cruel occysion shed within the churches/ In such wise that the altars were all died and sprynkcled with the blood/ ¶ A little while after this heavy and desolate revelation. saint Anthonye had another revelation right joyous/ Of which he comforted his religious saying/ ¶ My children be not sorrowful/ For after this persecution of the church of god/ The christian people shall be relieved/ And the church shall be brought hole in his honour/ And all they that shall keep well the faith. in this persecution. shall be tofore god more shining than the brightness of the son/ ¶ False satellytees persecutors of the faith of god shall be chased a way/ And religion shall be increased and augmented/ ¶ And therefore my brethren and friends take to you and have strong and great faith/ to the end that ye be in any wise subverted/ ¶ For their doctrine is not of the apostle/ But of the devil semblable or like to jumentis or fools & bent beasts/ ¶ So many revelations were showed and made to saint Anthonye/ And so many men guarished & heeled by his prayers/ that with great dyffycultee may not well be put in writing/ ¶ And therefore we ought well to consider the great faith that he had to god/ when he suffered by him so great quantytee of miracles to be made/ ¶ It is wreton if we have firm faith and we say to one mountain That he depart and move out of his place/ It should remove and do it/ ¶ No thing is to us impossible. as far as we demand or ask things lawful and healthful/ ¶ Never for any prayer was it of duke or any prince Saint Anthonye abode not long out of his monastery/ ¶ And he said to his religiouses/ That like as fishes upon the dry earth. anon deyen Right so the religiouses by long abiding with the seculars. anon shall be deed by deadly sin ¶ Saint Anthonye wrote to Balencuis heretic Arryan/ the which was governor of the country of Egypte under Nestor/ that he should not trouble ne vex the christian people. But to cease of his tyranny/ ¶ Balancuis despised his letters/ And died many outrages to the messenger/ ¶ And with that he commanded that he and his religiouses should receive his discipline/ ¶ Anon after he being with the said Nestor in the principal town of alexandria. called Cher●um. An horse the most meekest of all the other/ And upon which the laid Nestor. which was lord of Egypte road most upon. smote the said Balancius down to the ground/ and eat his thigh/ And three days after he died. Whereof all they of alexandria were admarveled/ And said that it was by cause he had despised the enseynementes and teachings of saint Anthonye ¶ Some other knights came to him/ the which he admonested to leave the honour of the world/ And that they should go well far for to get blessedness and honour eternal which never shall have end/ ¶ He counseled the judge/ that for love ne hate they should nor judge/ But they should have always the dread of god tofore their eyen/ In considering the common Proverb/ ¶ Such judgement as they judge. Like judgement should they have/ ¶ then who that shall judge rightfully after justice/ He shall have the reward of justice/ ¶ Saint antony after that he had lived an hundred and five years. showed his death to his religiouses/ Which were therefore so heavy and sorry that they began to weep in kissing him and enbracing by great charity/ And after he began to inform them with many eseynementes & doctrines/ And among all other/ that they should not be annoyed ne grieved to have begun the estate of Religion/ ¶ But alway should be constant. and persevere in virtues/ ¶ Secondly he said to them that they should have alway in their intendment and remembrance the hour of death/ For by that they should dysspyse the world/ ¶ thirdly when they should see the arriens persecute the church/ Like as it hath be showed by revelation/ That they should have stead fast faith. in following alway the tradition and life of holy faders/ ¶ After he returned in to a place solitary with one his friend/ And took leave of his religiouses. in salewing them and giving his benediction/ ¶ And it is to wite that he died not in Egypte/ Where as was the custom to bury the deed bodies in clothes of noble martyrs and other persons. without to put their bodies in th'earth ¶ Of which custom saint Anthonye had oft reproved the bishops of the country/ To the end that they should correct their subjects. In saying to them/ That our lord had be buried unto the third day in a Tomb closed/ ¶ For which saint Anthonye dredinge that they would not so do to him would not die in the said country of Egypte/ ¶ He seeing the hour of his death to be nigh/ He called two of his religiouses. and said to them/ My children/ God hath late boden me to come to him/ Wherefore I go the way that own to go/ That is to the death/ ¶ It is long time sith I desired to see the heavenly things. I recommend me to your prayers/ ¶ After he admonested them in this manner/ Know ye the estate that ye have taken/ Ye have seen many temptations of the devil/ And they may be overcome/ ¶ Desire ye alway to be with Ihesu christ. ¶ Remember ye of mine admonitions and doctrines/ And flee ye the cursed Heretics/ For they been enemies of Ihesu Criste/ ¶ busy ye yourself to keep the commandments of god ¶ And see ye well to if ye love me that my body be not borne in to Egypte to the end that it be not kept vainly in honour/ ¶ For. for this cause I am to men to die with you/ But ye shall cover my body so privily in the earth/ that none know my sepulture but ye only/ ¶ After he made his Testament & ordinance of his last will/ By the which he left to saint Athanase bishop a vestiment of heir named Melote/ which couuered him from the shoulders unto his thighs/ ¶ Upon the which he had oft times lain with a mantle. in manner of a sclavynt/ the which the said bishop had given to him all new/ ¶ Serapyon another bishop had that other vestiment like to the other/ And the brethren religiouses had the heir/ ¶ His Testament accomplished he said to them/ Far well my friends/ Anthonye gooth his way/ He shall be no longer with you in this world/ ¶ And these words said/ all his brethren religious being there present. And weeping bitterly for the occasion that they saw his death so nigh kissed him/ ¶ And incontinent he rendered his spirit to god/ The aungellis that were there received it singing me lodyously/ ¶ And notwithstanding that ever he had frequented or used by the space of an hundred year. or there abowtes the deserts/ And never had be bayned ne washed/ And that he had not eat any delicate meats/ Yet nevertheless his flesh and skin was as precious & as fair/ and more clean than any might be seen/ ¶ By the ensample of him ye see how god enhaceth them. which devoutly serve him/ ¶ notwithstanding that he had dwelled in desert His fame & renomee was so great in Yytalye. in spain and in France. that none was like/ ¶ And in him hath be verified the word of our blessed saviour and Redeemer Ihesu Criste/ saying that he that mekyth him. shall be exalted/ As he hath be thorough all the world/ In which in diverse parties and regions been yet done miracles without number. to the praising and exaltation of his glorious name/ As well upon the bodies of mankind/ As upon the brute beasts and unreasonable/ In such wise. that among all the other glorious saints/ He is right devoutly adored and prayed unto/ ¶ let us then pray him devoutly that it please him to pray to god for us miserable synnars/ to that that his worthy pleasure be to give us farm & constant will and affection. to despise by his ensample this present world in such manner/ that finably we may obtain the ream of heaven/ ¶ Thus endeth the life of the blessed saint Anthonye. And after followeth the life of saint Hylaryon hermit/ And beginneth in latin ¶ Hilarion ortus Caplm. xxvii Saint Hylaryon was borne in the country of palestine. in a town named Thabatha five mile fro a city called Gasa. or there abowtes/ ¶ He was as a Rose flourishing among the thorns/ For his father was a paynim and served th'idol/ But Hylaryon served god ¶ His father sent him in to alexandria. for to learn the science of Gramaire/ In the which he was sufficiently Instruct after his young age/ But that more is of value he learned the very science of the faith of christ/ ¶ For he believed in Ihesu christ/ ¶ He being a scholar fled all vices and sins. despising generally all the vanities of the world/ And occupied himself only to serve god and holy church/ ¶ when he heard the renomee of saint Anthonye/ which was strongly spread in all Egypte/ He went to see him/ And he being there arrived/ changed his habit/ And was there two months with him in contemplation. and joying the great humility of saint Anthonye/ ¶ And as he received humaynly the brethren that would be religious with him/ In like wise as he was himself hard and sharp to correct them. & so he was ready to admonest them ¶ He was sober in meats/ And he was never sick for what somever abstinence he died/ ¶ when the holy father Hylaryon had seen his holy conversation/ He returned with some religiouses in to the house of his father/ Whom he found and his niece also deed and departed out of this world/ ¶ And in continent as touched of the holy ghoste· he distributed his part of their gods to poor folk/ and reserved no thing for himself/ In considering the scripture that saith/ That he which renoucyth not all that he possessyth. may not be disciple of Ihesu christ ¶ And how well that he was not but fifteen years old/ ¶ Nevertheless he went all naked about seven miles far from the foresaid city of Gaza in to a place full of thieves. And when his friends told him the peril/ to which he went to/ ¶ He answered. that he that would eschew the death perdurable ought to despise the death naturel/ ¶ all men marveled of his life. considering/ sydering his age/ which was yet so tender/ And nevertheless endured somothe pain/ ¶ His clothing was only of a sack and a mantel of pellycon. which saint Anthonye had given to him/ ¶ The devil seeing the life of this child. by cause he might not call him again to the world/ Tormented him strongly. to the end to overcome him. and bring him under his rule/ ¶ He beat him with fists on his breast saying to him/ ¶ little Ass I shall well keep the from going back/ Thou shalt not have only barley breed for to eat/ but shalt die for hunger and thirst/ ¶ In Summer I shall make the to have cold/ And I shall put the in such estate that thou shalt not remember but for to eat and drink. without to think on god/ ¶ The holy child eat not in three or four days. but a little herbs and figs ¶ Yet for to augment & increase his penance in fasting he laboured the earth/ And made fyscellis woven with Rede and junks/ In considering that he that taketh no pain to labour is not worthy to eat/ ¶ On a night he heard many diverse voices. like the voices of a child/ the bleting of sheep/ the lowing of oxen the clamour of women. the cry of lions and many other diverse voices/ ¶ And all this died the devil which supposed to have brought him out of his wit by the fear of the hearing/ And after by his eyen/ ¶ And he anon kneeled down. and marked his forehead with the sign of the Cross/ And after he looked on that one side & that other/ weening to have seen the beasts and the other things/ Whereof he had heard the voys/ And incontinent he saw them in a cart which horses drew running as they had been wood/ ¶ Then he began to cry and call the name of Ihesu/ And anon the earth opened/ ¶ And all the company so crying and howling sunk down in to the pit of hell/ ¶ then began he to say these words written in the canticle of the cursed Pharaoh. which saith thus/ ¶ The horse & the man that was upon him/ God hath thrown them in the see/ The devils goon in the likeness of horse & chariots/ But we shall be borne in the name of our lord/ The enemies of hell envious of our redemption present to us so many of divers and cursed temptations/ that with great pain it is possible to recite them/ ¶ Often times when the blessed child Hylary on slept/ The devil in likeness of a woman all naked showed him to him ¶ when he eat he presented to him the remembrance of diverse meats/ ¶ Some time when he was in prayer he passed before him like a wulffe howling/ Another time like a fox/ Another time like a battle of men armed. In such wise that one let himself fall tofore him. in demanding him sepulture/ ¶ On a time as he lay flat upon the ground. making his prayers to god/ came the devil behind him/ Which smote him on the heel's. and on the back. and on the heed saying/ Arise thou Hylaryon/ Wherefore sleepest thou/ ¶ But not for all that he moved him no thing/ He was so much ravished in his prayers/ ¶ From that time as he was sixteen years old. he withdrew him in to a little house made of junks and bows Wherein he endured till he was twenty years old. cold and heat. Rayne. and snow. and other great necessities/ And after he dwelled in another little houses·s which was four foot broad and five foot high/ But it was a little longer than his body/ ¶ This little house seemed better a sepulchre than an house/ ¶ He clipped of his hairs ones a year/ That is to wite tofore the solemnity of Ester/ ¶ He lay bare upon a bed of junks/ and so continued to the death/ And never was he covered but with one sack/ The which he never washed/ saying that in an hair ought not to be sought cleanness/ ¶ He never changed rob ne cote. till th'old was rotyn/ His felycytee was to remember holy scripture/ ¶ And among his orisons he song devout psalms to god as he had be present/ ¶ After that he was xxi years old. unto xxvi he lived soberly/ ¶ And in three year he eat not but only a syxter of wortes meddled in a little cold water/ In the other three years he eat but breed & salt with a little water/ ¶ After seven and twenty years till five and thirty. he eat not but six ounces of barley breed And for his pottage a little cool wortes without oil. ¶ But when he saw his body by straightness of life became scabby and ronyous/ Alytyll for to recomfort himself/ he put a little oil in his pottage ¶ And he lived in this life soberly unto tha●ge of three and forty/ without eating apples ne other fruits/ ¶ when he came unto the age of three score & four year. and the death drawing nyghe· He eat no more breed till he was four score year old. but only eat meele and schools brayed/ ¶ all that he eat and drank weighed not all but five ounces/ ¶ And thus finished he his days in such abstinences/ ¶ Alas we that eat some more than thirty. other more than four score ounces of weight. five or two times on the day. yet been not well content/ And he that eat not but only when at the son was gone down one time on the day/ And all his meet & drink weighed not but five unces'/ Yet he lived unto the age of four score years/ ¶ let us then be sober. unto the end to be chaste by the ensample of the good holy father Hylaryon. which in his life would suffer. and endure so much evil and pain/ for the honour of Ihesu christ/ ¶ He being in the age of xviij years thieves came to him. weening to affray him by cause of his young age. Or for to rob some thing fro him/ ¶ And how well they made great diligence to find his little house. Nevertheless they went round about it an hole day and a night. & could not find it/ And on the morn they fond it and him therein/ ¶ And they demanded of him this question/ If the thieves came to the. what shouldest thou do thou little man/ He answered to them What may they demand or ask. seen that I am all naked. and have none movable goods/ ¶ Then they said to him/ Thou mightest be slain/ ¶ The child answered/ I may well be slain truly/ But for that I drede-not/ For I am ready for to die/ ¶ The thieves were much admarveled. And recounted to him how they had sought him/ ¶ And after they amended their lines ¶ He was not yet but two and twenty years old/ when his fame & renomee sprang over all the country of palestine. by cause of the holiness of his life/ ¶ And in that time was a woman in the town of Lent●opolytane. whom her husband despised and had in hate/ By cause he could not con have of her in fifteen years any child/ ¶ Wherefore she came to saint Helaryon demanding or aryng counsell of him how she might do ¶ And by cause that at the first time he would not speak to her. but spit. by cause he would not speak/ then she fell down on her knees. saying to him ¶ father Hylaryon let it please the to hear me/ & torn not away thine eyen from me/ But behold me not as a woman but as one unhappy and cursed ¶ at last he spoke to her. in demanding her the cause of her sorrow/ The which by her recited and opened/ saint Hilaryon said to her. that she should go home and have alway steadfast hope in god/ ¶ And after for the py●e that he had in her. he prayed god often times in great abundance of tears. so effectuously that in the end of the year. she had a child/ and that was his first miracle/ ¶ The wife of one named Elypydius coming to see saint Anthony. abode in the town of Gaza. with threof her children and her husband/ In which town died the said three children ¶ The mother being in the middle of them three so desolate. that she wist not whom most to bewail/ ¶ And advised her of saint Hylaryon which was nigh by/ And took the way with her Chamberers. and left all her estate for to come to the place where he was ¶ To whom she said. I require and adjure the in the name of our lord Ihesu christ/ Of his glorious passion. and of the effusion of his precious blood. that it please the to pray for my three children. that they may by him be raised from death/ To the end that his name be praised and magnified in the city of paynims/ ¶ And also I adjure the in like wise that for this cause thou come out of thine Hermytage. And come in to the city of Gaza ¶ then answered saint Hylaryon. that he would never come out of his cell/ ne also would entry in to towns ne cities. ¶ She no thing content of his answer fell down prostrate or flat to the ground. and began to cry/ Hylaryon raise my children by thy prayers/ the which saint Anthonye hath so long kept and governed in Egipte/ To the end that of the they should be kept in Syrye/ ¶ All they that were then present wept/ ¶ And how well he differed his going/ nevertheless she said to him: that she should never depart/ But he should first promise to go visit her children with her/ ¶ And so he was constrained by her words for to go thither/ ¶ He being comen thither/ And seeing the children all cold. as they which had no sign of life/ In the presence of great multitude of people thither comen. by cause of him/ He made his prayer devoutly to god/ ¶ The which made the said children cast out great abundance of water out of their bodies/ And after knew their father and mother/ and thanked humbly the good father Hylaryon/ And began to drink and eat/ like as they had had never greyt· ne had lost the life/ ¶ This miracle was so spread. and renowned openly in all the country of Egypte & Syrye/ In such wise manifested or known that the people came to him from all parties/ Of whom many went in to religion for to lead solitary life/ ¶ A woman named Fatydya borne of the city of Rynocorne in the country of Egypte. which had be blind by the space of ten year/ came to him in saying that she had dispended all her haviour to leches for to recouure her sight/ ¶ The holy man said to her If thou hadst given for God's sake that which thou haste given to Fisicyens and Leches. thou shouldest much sooner have recovered thy sight/ For god should have given it to the again/ ¶ Nevertheless she began to cry mercy/ And anon by his prayers her sight was restored to her/ ¶ There was a man in his time named Messicas born in Iherusalem. the which was stronger than any other of that country/ ¶ For by his bodily strength he bore also great a burden or more than an Ass/ ¶ And the burden that he bore was esteemed or thought at fifteen Muys of the measure of that country the burden that he bore/ ¶ It happened by the sufferance of god that he was possessed of a devil/ And became enraged and mad/ In such wise that he must be bound with chains by the strength of many men/ and yet could they not hold him so much for his strength and greatness. that for the violence of the devil which tormented him that he by extreme woodness rented of their noses and other membres. ¶ when he was brought to the church. he foomed at mouth and tormentrd himself as a wood bull ¶ His parents and kinsmen. to the end that he might recover health they brought him to this holy man Hylaryon/ ¶ And thus as they were tofore this holy man. where as his brethren trembled for dread of his marvelous greatness and woodness/ The good holy father commanded to unbind him And that no man should be afeard of him/ So it was done/ ¶ And miraculously there where tofore he might not behold/ He became so soft that sweetly he kissed the feet of the said saint Hylaryon/ And the seventh day after he was all hole and guarished/ ¶ Another named Oryon the most Rich and chief in authority of the city of Achylle by unto the Reed see/ was also in like wise tormented of a legion of devils/ ¶ Wherefore he was strongly bounden with chains by all the membres of his body/ ¶ Thus as saint Hylaryon went with his brethren/ The same Demonyak with his two hands bounden with iron took him. and lift him up all on high from the earth/ Whereof the people being present began to cry/ Doubting that some inconvenient might come to him/ By cause he was much feebled and week by fasting and straightness of life/ ¶ But the holy man began to laugh and strain the hands of the seek man/ Whom he held so subject. that he might not grieve ne enoye him/ ¶ And after by adjurations he moved the devils that were within his body/ In such wise that by the mouth of the seek man· the people heard horrible and diverse voices crying and howling. like strange beasts/ ¶ And after the seek man began to cry/ O good Jesus' unbind me that am thus poor and so meschant. and unhappy/ And I shall say things which were never herd/ ¶ Anon he was all hole and guarished/ ¶ And a little time after he & his wife put themself to go unto the monastery of saint Hylaryon. in than king him/ And in offering to him great gifts and treasures for the health that he had recovered by his merits/ ¶ To whom the good father saint Hylaryon said/ Haste not thou read what Giezey and Simon magus suffered some time/ ¶ Giezey sold the health made to Naban by his master Helisee/ ¶ And Simon would have give moche money to saint Peter for to have had power to give the grace of the holy ghost/ ¶ then Oryon all we ping said to him/ Fair father take that I offer to thee/ And give it to poor people/ ¶ And Hylaryon answered/ Thou shalt distribute and deal it better than I/ For thou ghost thorough the cities. and knowest better them that been poor than I do/ ¶ It should not be a thing proper ne well dreaming. that I that have renounced all temporal things. should take the goods of another/ ¶ Oryon fell down to the ground prostrate & flat. and began to weep for the displeasance that he had of that. that saint Hylaryon would not receive his offer/ ¶ But saint Hylaryon comforted him saying. My son and friend be not wroth for that I have refused thy money/ It is for thy profit and mine/ For if I took it I should offend god/ Thou shalt be yet tormented of the devils. which shall re-enter in to thy body/ But thou shalt take it in patience/ And in so doing their torment shall be to the healthful. Wherefore content thyself. and be from hens forth good and just/ ¶ A Massonne named Zazanus in hewing stones was taken with a paleseye/ And by his servants was brought to saint Hylaryon/ And anon was ●eelyd and guarished/ ¶ A young man amorous of the daughter of his neighbour. which was virgin/ The which by no wise of atowching. ne otherwise could deceive her/ ¶ And desiring to accomplyssh his inordinate will on her. went to a city named Memphyn for to inquire & wite of a Magycyen dwelling there. how by art Magyqne he might deceive the said maiden/ ¶ And for to bring this about he was a year under Esculapius Magycyen/ By the moyen of whom were souls without number dampened/ ¶ finably this young man after the instruction of the said Magycyen went to the houses of the said virgin/ And put under the cell or enter of the gate certain images of Coper. saying certain words of the devil. which he believed should serve to his caas/ ¶ And forth with the said maid became all foolish/ And by great woodness she took of her keverchief of her heed. and drew her here/ Straining her teeth. and calling the said young man/ ¶ She was brought to the holy man/ In the presence of whom. incontinent the devil whom she had in her body began to cry and howl/ In declaring how by force & art magic he was entered in to her/ ¶ After that he hadh said these words/ he said to saint Hylaryon/ Wherefore commandest thou Hylaryon to me that I should go hens and depart/ Knowest thou not well that I am holden under the zelle and entry of the house of the maid/ And I am by art magic bounden with chains/ and may not depart/ but if the young man that loveth her· which by his art hath bound me. unbindeth and letteth me go ¶ The holy man said to him/ Thy force is not great. sith that thou art bounden with so little bonds/ say to me false enemy how thou art so hardy to entry within the body of this virgin/ ¶ The devil answered. to the end that I would keep her a virgin/ ¶ How said saint Hylaryon. Sayest thou thyself conservator of virginity. And thou art traitor to chastity ¶ Now say to me wherefore haste not thou entered in the body of the young fool amorous. ¶ The devil answered. By cause that an other devil my fellow named the devil of love is there ¶ these words said saint Hylaryon commanded the devil to void out of the body of the said maid/ The which incontinent and by evident miracle was heeled and guarished/ ¶ After this saint Hylaryon reproved the young man of that he had given sign of love to the young maid/ By the which he deserved to be possessed of the devil/ ¶ Another named Candydalus. that which was judge under the emperor Constantyne of the province of germany/ The which after the histories standeth between the countries of Saxonne and of Almaigne/ And was brought to saint Hylaryon in to the cite of Gaza in Syrye. for to be delivered from the puissance of the devil. of which he was tormented every night/ ¶ And incontinent as he was tofore saint Hylaryon he was hole & guarished/ ¶ This was a thing well marvelous. how in so far country was known his renomee/ ¶ That is to wite in Syrye. palestine. Egypte. and Germanye/ ¶ when the said Candydalus was heeled/ He would have given to saint Hylaryon ten pound of goloe/ But he took but only a loof of barley/ Considering that who somever should be nourished of such meet. should consider gold and silver for dung and ordure/ ¶ The holy man heeled not only the beasts reasonable/ But also brute beasts/ ¶ A marvelous great Camel/ the which had slain many persons/ And in the end he was take by thirty men which brought him bounden to saint Hylaryon/ ¶ His eyes were reed as fire. and scumed in such wise. that men were greatly afeard to beholde· him ¶ But the holy man commanded him incontinent. that he should be loosed and let goon/ ¶ And anon they that were there fled much far from the Camel/ Except one that abode by him ¶ Thenne he began to say to the devil that was within the Camel/ O dampened devil. thou makest me no thing afeard/ For so much as t thou art in a great beast/ ¶ For thou art as mighty in a little Fo●e. as thou art in a great Camel/ ¶ After he laid his hand tofore the said Camel/ which came all wood and enraged/ ¶ And anon he bowed his heed unto the earth/ Whereof each man was abashed. how in so little while the said beast so enraged or wood was become so mild and came/ ¶ In effect saint Iherom saith that he would not write all the deeds of saint Hylaryon/ For the time should not be short/ As he would say that they were Innumerable ¶ when some of Syry● came to saint Anthonye he said to them/ ¶ Wherefore come ye fro so far/ Have ye not my son Hylaryon with you/ The which shall aid and help you by his prayers/ ¶ In the name of the same Hylaryon in palestine were many churches made ¶ His humility was marvelous great. ¶ And for in the same and in all other virtues to give and show good ensample to the holy and devout religiouses/ Often times he went to visit them in their hermitages/ The which knowing his great virtues followed him well oft in so great number. that they were often times with him nigh by a two thousand men/ ¶ Thus as the holy man went visiting the deserts of Cades/ ¶ He came in to Heluse a city. where all the people were assembled for to do sacrifice to the Temple of Venus/ ¶ In that Temple were many paynims/ The which had been delivered of the devil by the Intercession & prayer of the holy man Hylarion/ ¶ And when they apperceived him to pass tofore the temple aforesaid. They and their wives sprang out of the Temple/ and said to him in language Syryaque/ Bareth/ Which is as much to say as give benediction to them that prayen the/ meekly he heard them/ And praying them that they should not adore him by prayers/ but one god only eternal/ ¶ marvelous grace of god happened to them/ For by his coming and by his prayers they were in such wise inspired that from that hour they made them christian. And held him for their bishop/ ¶ Another time as he would depart for to go visit the religiouses to him subgettes/ He sent his letters to some religiouses in to lodges. in which he would lodge/ ¶ And among the brethren there was one. which was marvelously scarce and nygardouse/ And would no thing give/ ¶ Wherefore the other prayed to the holy man. that he would lodge in his hermi●age· to the end to correct this cursed vice/ ¶ He answered to them/ What would ye should be done to him/ He should slander us/ And we should but travail him/ ¶ Ten days after the religiouses had knowledge. that the holy man should pass by his vine yard/ Sent keepers in to the vine yard/ ¶ In commanding them that if any would entry in to it/ That they should cast stones at them/ The holy man this seeing and knowing what there should come thereof. began to laugh at the folly of the said religious/ And went in to the house of another much liberal. named Sabbas/ The which by cause it was sunday/ desired them all to go eat of the grapes and raisins in his vine yard/ And that they should take their refections/ ¶ But saint Hylaryon letted them to so do saying cursed be he of us that eateth tofore that he hath had refection spiritual/ ¶ let us serve god first. And after ye shall go in to the vine yard And so they dieden/ ¶ Now was three thousand that entered in to the vine yard/ ¶ And after that they had eaten after their appetites/ there was then esteemed fruit enough for to gather an hundred mues. or tons of wine/ ¶ But twenty days after. the liberal religiouses gathered there three hundred/ ¶ And that other that was scarce and nygardous gathered not half so moche/ And yet what he had gathered. it turned in to vinegar/ And so lost it/ ¶ Saint Hylaryon then reproved all religiouses that were curious of things transitory/ ¶ In like wise another religious avaricious dwelling nigh by the space of five miles to saint Hylaryon had a little gardyne/ Which he caused a man to keep ¶ This Avaricious man. for to take the benevolence or good favour of the holy man. came oft to visit the brethren/ And principally one named Esicius. To the end to have habytude and famylyertee with the said saint Hylaryon/ ¶ And brought on a day among other things green cools. which he had gathered in his garden/ And delivered them to the said Esicius/ The which presented them to the holy man Hylaryon being at table/ ¶ And when he saw them/ incontinent he commanded that they should be taken away saying that they were so stinking that he might not feel the savour/ ¶ And after demanded or asked who had brought them thither ¶ Esicius named to him the brother/ smell ye not them said the holy man/ how avarice is rooted in these cools/ If the beasts had them tofore them. they would not eat them/ ¶ Anon Esicius bore them to the oxen & kine/ which would not eat them/ ¶ The holy man had this grace/ when only he saw the vestiments of a man. Or that he had touched it/ He knew what sin that man had commised/ ¶ When he was lxiij year old in contempling the multitude of brethren that were come to him in desert & also that by him infinite seek men were heeled & guarished/ ¶ He began to weep saying to his brethren/ Alas my brethren I have well lost my reward. I supposed to have Renounced and forsaken the world/ and I am returned. considered the multitude of you that be with me. ¶ For I ought to be alone in a pit or fosse for to do penance/ And to live solitarily/ ¶ In this lamentation he was by the space of two years/ The which passed/ he had revelation of the death of saint Anthonye. ¶ The which death he showed to the good woman of Arystene/ Of whom here above is made mention/ And that it was true/ Two days after the said revelation came messengers. which witnessed the said dethe· ¶ Which happened at the hour that he had showed it to the said woman/ ¶ His life was so holy. that every man marveled/ ¶ As well for reason of his miracles. As of his abstinences/ science. and humylytee/ ¶ bishops. Preestes. clerks Relygyouses·s Matrons. and other christian people/ As well nobles as other in great multitude went to him/ And held themself well happy/ when they had of the breed and of the ●ylle that he had blessed with his hand/ ¶ By cause and above all things he desired solitude/ And had appetite to be alone/ ¶ On a time he purposed to leave his hermitage. and to go few from his brethren ¶ And he declared to some of them/ The which according to his will. and to the end that more art his case he might pass by the fields. brought to him an ass for to bear him/ But with great pain might he sit on him/ by cause of his debylite and of the great abstinences that he made/ ¶ And when he began to pass by the deserts of Palestine moo than ten thousand persons enforced them to have supposed to tarry him/ that he should not go/ But nevertheless they could not let ne tarry him/ ¶ And in smiting against the ground with his staff said for to content them/ ¶ I know well that my god is no liar/ ¶ Also I may not see for to destroy the churches ne to shed the blood of my children ¶ Al they that there were present knew by his word. that he had had some revelacyon· which he would not show But always they would have tarried him ¶ Thenne he said to them that he would never eat till they would let him go ¶ Seven days after he took his lean of his brethren. In commanding them that they should return in to their monasteries/ And after he went in to Bethirion/ ¶ five days after he came in to Pelusus. and there visited all the brethren dwelling in Lychone/ ¶ And three days following he went in to a place named Thobaston. for to see Dracone bishop and Confessor The which had been sent thither in ●ryle/ ¶ when the said bishop saw him/ he was strongly comforted with his presence/ ¶ Three other days after he went in to Babylone. for to see Phylon the bishop/ ¶ these two bishops had be sent in to exile by the king Constancyus. The which gave favour and good will to the arriens Heretics. ¶ He departed from thence. And two days following he came to the castle of Affrodyton/ Where he found Bysano deacon/ the which had be accustomed to carry water upon camellis and Dromedaryes in to desert to saint Anthonye. By cause there was none in the place where he abode/ ¶ He recounted and showed to the said Hylaryon how at hour that saint Anthonye should die/ it was commanded to him. how he should wake all the night/ ¶ Saint Hylaryon and the said Bysano were by the space of three days walking by diverse places/ ¶ And in the end came in to an high mountain/ Where they found two religious men/ That is to wite Ysaac and Plusyano/ ¶ his Ysaac had written the life of saint Anthonye/ ¶ The good holy man Hylaryon. went there from place to place/ To the end to visit the places where saint Anthonye had conversed and used. and prayed to god. and had done other virtuous works/ And in visiting those places. he found a garden. In which saint Anthonye had planted and set many trees. and also had made many piscynes for to water them when it was need/ ¶ He found also the place where he lay for to sleep/ Which was no greater than the body of a person ¶ And after returned saint Hylaryon with two of his brethren to the next hermitage/ called Affrodyton/ In which place saint Anthonye lived a space of tyme. solitarily/ ¶ Now had it not rained in that land in three years/ Like as the elements should have complained the death of saint Anthonye/ ¶ But at the Request of saint Hylaryon they had then great abundance of Rain/ ¶ After the which a multitude of serpents and venymouse beasts roo● up. against the people/ Of the Infection of whom they died in dyfferently without remedy. if incontinent they had not be brought to saint Hylaryon. which gaaf them oil blessed. Of which anon as their wounds were touched were hole & guarished/ ¶ And by that cause that in those parties he was so much known/ And that there was done to him overmuch great honour. He went in to alexandria. and came in to a monastery named Oason/ ¶ furthermore by cause he had not dwelled in no town walled sith he had be religious He went to Brynchion by alexandria with some of his brethren that he knew where he was received benignly/ ¶ But anon after by cause that they saw the disciples of the holy man make ready his ass for to depart/ they prayed him with joined hands that he would abide/ For they had liefer have died than he should depart fro them ¶ Thenne the holy man for to comfort them. said that he was constrained hastily to departed/ To th'end that by his overlong tarrying there with them. he should be cause of heaviness/ ¶ Saying to them furthermore that for some things that they should see after come They should well know that not with out great cause. he should not depart so hastily from them and their monastery/ ¶ And the day after it happened that the principal of the city of Gaza/ A cytee nigh by wherein dwelled paynims and enemies to the law of our lord Ihesu christ/ Which were advertised of the coming of saint Hilaryon to the said monastery/ Knowing that their law was in way and danger to be all destroyed by the moyen of the said saint Hylaryon/ And for to eschew the same concluded to go to the said monastery. for to put him to death/ ¶ And so incontinent they went thither. ¶ And they finding that so hastily was departed from thence/ And without to be advertysyd· ne warned of their enterprise and purpose/ Imposed and put to him that he was a Magycyen/ saying among them that that they might clearly know. that he saw before things that comen after/ ¶ Now it ought to be understand that when saint Hylaryon was departed from palestine/ They of Gaza demanded of julyan which then was emperor licence for to slay his disciple Esicius/ ¶ And for more lighter to take him/ they had wreton to all the lands there about ¶ His church was then destroyed & beaten down/ And his religiouses slain/ ¶ The which thing he had perceived by revelation/ wherefore he was departed. by cause he would not see that destruction/ Like as tofore is said/ ¶ Saint Hylarion so departed from Bruchyon and the deserts returned in to Oason/ Where he was a year or there about. ¶ But by cause his renomee and fame was through that land spradde· He would go to places where he should not be know/ ¶ And went for to pass over the see/ and to dwell in yles where he should not be known ¶ In that time Adryan which was his disciple coming from palestine arrived to him. saying/ That julyan the Emperor was slain/ And that in his place regued an Emperor that was christian/ ¶ when the holy man heard his purposes. he blamed him/ ¶ And nevertheless he would not return/ But he and Zazanius one his disciple went in to a ship for to come in to Cecyle/ ¶ And when they were in the myddill of the see/ the son of the mariner was ravished of a devil. Which entered in to his body ¶ And by cause that saint Hylaryon by force of conjuration would have constrained him to depart out of the said son. He said to him. ¶ O servant of god why sufferest thou not me to be in peace within the water/ give me spase to go to the land/ ¶ For if I depart here/ I should fall in to the abysm/ ¶ The holy man answered to the devylll. If my god hath given to the puissance and power to abide/ Abide thou. And if thou haste no might. I shall cast the out/ ¶ Anon after the child was hole and guarished/ ¶ After this saint Hilaryon to the end that he should not be known made the mariners to swear. & other that were there. that they should not show his name/ ¶ And when he was arrived in an high mountain in Cecyle named Pachumum. he would have given to the mariner for his solaire a book of the gospellis. which he had do make in his youth for him and his disciple Zazanius/ ¶ The Maronner seeing that he had none other thing would no thing have/ ¶ And to th'end that he would not there be known of the Merchants of the east parties/ He went far in to the myddyll of the land. well twenty mile from the see/ ¶ And there in a desert he made of the broken bows and wooed faggots. and brusshes/ and charged and laid in the neck of his disciple for to bear to the market in the next town/ To the end that he should bring breed for their sustentation/ ¶ Alas let us consider the poverty of this holy man/ and how moche evil he suffered for to come to heaven/ we that have so much good/ How suppose we to have it/ I believe that it shall be with great pain/ ¶ And how well that the holy man was goon in to a strange country. by cause he would not be known/ ¶ Nevertheless anon after by the moyen of his marvelous werkes·s His fame was great thorough all the country of Cecylle/ ¶ And the first knowledge of him was by a a man. which had a devil within his body/ the which man was brought in to the church of saint Peter of Rome/ ¶ And on a day among the other/ the devil cried by the mouth of the seek man. with in short time Hylaryon shall enter in to Cecylle. the which weeneth to hide him/ But I shall go to him. and shall manifest and show him thorough out the land of Cecylle/ For such is the pleasure of god/ ¶ Anon the same man with his servants went to the see. & came a land in Pachumium/ ¶ And like as the devil brought him tofore the hermitage of saint Hylaryon. And incontinent was all hole/ ¶ The which curation was the first miracle that he made in Cecylle/ ¶ And after came to him Innumerable seek people/ Of whom he refused many great gifts which they would have given to him/ ¶ considering by him that which our saviour said to his disciples/ ¶ I have given to you grace/ without any thing to give therefore. give ye in like wise without taking of any thing/ ¶ Esicius disciple of saint Hylaryon sought him in diverse places/ And was there three year in deserts and mountains for to seche him/ ¶ And finably in a city named Mathone he found a jew/ the which said to him that there was descended in to Cecylle a Prophet which died infinite miracles. In such wise that he was reputed and taken for an holy hermit ¶ Esicins asked him of his habit. of his tongue/ and of his age/ Whereof he could no thing say to him/ For he had not seen him/ But he said so by hearing say/ ¶ Esicius came by adventure in to Pachumium in a village/ In which he demanded and inquired for the holy man/ Whom every man told where he was/ For he was known of them all. for the great miracles that he died/ Whereof they had great wonder/ And never took any thing of them but a piece of breed/ ¶ Esicius by great diligence found him/ And kneeled down tofore him/ weeping and kissing his feet/ ¶ Saint Hylaryon took and relieved him up/ And a little while after they went in to a castle/ named Epidarium in Dalmacye. where by in a field there being. he dwelled a little time/ ¶ But he was incontinent known. As he before had been in other places and countries. where he had conversed and dwelled/ ¶ In the said place was a dragon marvelously great/ The which only destroyed not the goods. but also he devoured and slew the herd men that kept beasts/ ¶ Then the holy man caused to be brought a great heap or stack of wood/ And caused to be set fire therein/ ¶ And after made his prayer to god. The which made. the same dragon in the presence of all the people came and brent himself within the said fire/ ¶ In that same tyme. and anon after the death of julyan the Emperor all the land trembled/ ¶ And the sees sprangen out of their places. In such wise that it was supposed that the world should perish. and be drowned by a second deluge or flood/ ¶ And the ships were lift up to the mountains/ ¶ And this seeing the Epydanytayns. came for refuge and socoures to the holy man/ And brought him to the rivage or cooste of the see/ ¶ The which incontinent after that he had made three signs of the Cross in the sonde/ Suddenly the see descended and became low/ And came in to his usual custom/ ¶ Here ought we to note the words that our lord said to his Apostles/ Which been these/ ¶ If ye have very faith/ And ye command to a moutayne. that it go in to the see Infallibly and without faylling it shall go/ ¶ Hylaryon died no less miracle. when the see that was in the parties so haunsed. that it covered all the land/ incontinent was withdrawn and becomen low/ ¶ Of which miracle all they of the city were admerueyled/ ¶ But by cause that men began to honour him there/ He departed by night in a little ●essell of the see/ ¶ And two days after he fond a great ship which was laden/ By the aid and help of which he went in to Cypre/ ¶ But so as they of the said ship would have arrived and comen to an haven/ ¶ The Marronners saw coming two ships well garnished with men of Arms/ Which men called Rovers of the see/ Which enforced them to approach or to come aboard to them/ In intention to rob and pill them/ Wherefore the mariners and the disciples of saint Hylaryon began to tremble and quake for fear/ And the holy man died no thing but laugh/ And said to his disciples/ ¶ Ye been of little faith/ these thieves here which comen against us/ been not in so great multitude as was Pharaoh/ ¶ And nevertheless he and his company were drowned in the see/ ¶ And when the ships of thieves were as nigh as the cast of a stone/ The holy man said/ Hola/ Hola/ Ye been nigh enough/ ¶ And incontinent happened a marvelous thing/ For the ships of the said thieves returned backward. would the Paciones and mariners or not/ ¶ After he entered in to a city named Pafun being in Cypress a noble city and moche flowrysshing in poetry/ Of which the edifices and buildings were some time fallen down. because that the land trembled oft/ ¶ There were moche people tormented of devils. which were within their bodies/ ¶ But the holy man had not been there inhabited twenty days but that they cried with an high voys/ Hylaryon the servant of Ihesu christ is in this land/ To whom we must all go/ ¶ In like wise there was in the city of Salomnocurium Laphyte/ and many other which also cried saying/ That they must go to the holy man Hylaryon/ But they knew not where he was/ ¶ thirty days after or there about came to the holy man Hylaryon many seek men/ unto the number of two hundred/ Which were guarished and heeled in eight days/ ¶ He dwelled two years in that place there in abiding Esicius his disciple/ Whom he had sent in to palestine for to visit the brethren of the monastery/ ¶ After that Esicius was come again to him/ He returned in to Egypte. in to a place named Botholya/ By cause that there ne dwelled any christian man/ And the place was so enhabytable/ that uneath any man might go there a foot/ ¶ And was dystaunte or being from the city two miles or there about/ ¶ There were many trees and fair gardens/ But of fruit of them he never eat ¶ There was also an old monastery. the which was all in Ruin or fallen in dekeye/ by the which was herd the ●oyses of some spirits/ Like as there had been a great exercise or Rout of men of Arms/ ¶ Whereof the holy man Hylaryon was right joyeous/ considering the merit that he might get/ in resisting and withstanding the spirits that were so nigh him/ ¶ There dwelled he five years/ Where few people went for to see him: for the great asprete or sharpness of the place. And for the dyffycnltee or doubfulnesse of the way to go thither/ ¶ On a day the holy man Hylarion coming in to his garden apperceived a man Paralytyke· or taken with the Palsy being tofore the gate/ ¶ Thenne Escius aryd him what he was/ And who had brought him thither/ ¶ He answered that he was the Procuroure of the town/ to whom the garden in which he was appertained unto/ ¶ Then he took him by the hand and said to him/ ¶ In the name of god my friend arise thou and walk/ ¶ A marvelous thing in saying these words. the membres of the seek man were restored in their strength and health/ In such wise that he went upon his feet/ ¶ Of which thing and miracle the fame sprang and spread there all about/ ¶ Wherefore the holy man Hylaryon would no longer abide there/ Not for to depart from thence for any mutability or changing of thought/ But by cause he desired to live solitarily. without to have knowledge of any person/ ¶ when he was four score years old. he felt himself much feeble/ And by cause that Esicius his disciple was then absent/ He made a cedule or letter of his hand/ By the which he left to him all that he had/ ¶ That is to wite his rob. Which was made of a sake/ His Frock. his Pelycon. and his Gospellis/ ¶ all these were no grete●ychesses/ ¶ Many devout religiouses of the city of Pafun. And with them a notable-woman named Constance. at prayers of whom he had heeled her son and her daughter/ Camen to him. by cause he was in disposition to deyeed / And spoken with him as he had To whom he required. and nevertheless commanded. that incontinent as he should be deed. They should put him in to the earth in a garden nigh to his house/ ¶ And tofore that he died. there as he had no more charity he said to his soul/ What dreadest thou my soul/ Go out of my body/ Wherefore art thou afeard/ ¶ It is now gone three score and ten year. sith thou seruedeste Ihesu christ/ And now thou dreadest to die/ ¶ And thus saying he rendered his spirit to god/ & incontinent they buried him within the gardyne ¶ Anon after his disciple Esicius which was in palestine knew his departing/ And then he came in to Cypre/ ¶ And when he was in the garden where as he was buried/ He feigned that he would dwell there/ ¶ To the end that they that kept him should have no suspicion ne mysdeming that he would transport and carry away the body of saint Hylaryon/ But he wrought so privily. that ten months after that he steel him a way. & transported or carried him to Maxymian his auncyens and old church. in the which the same Esicius. and also all the men and religiouses there about buried him in his frock and his pelycon/ Which as it is said is there alhoole/ ¶ And saint Hylaryon is yet as he was in plain life/ giving out odours & savours marvelously smelling sweet/ ¶ The good woman constance/ which had be acustomed in curious wakinges to pass the time in making her prayers. there as he had be burybe alive/ ¶ when she knew that he was transported and taken from thence She wing the great love that she had to him: Rendered and gave Incontinente her spirit unto god/ ¶ And yet presently by this occasion is there great question between them of Cypre and of palestine/ ¶ By cause they of Cypresayen. that they have the spirit/ ¶ And they of palestine say to have the body/ ¶ Nevertheless in Cypre at this day been done to the praising of him moo miracles. than in Palestine/ ¶ And peradventure for almoche as he loved more the place ¶ Or by cause only that it playsyth god that so it be done/ ¶ Thus endeth this Prossesse of the right holy and devout man saint Hylaryon/ ¶ Here followeth the life of saint malachi/ And beginneth in latin ¶ Caromas/ Caplm xxxviii CAromas is a city in Syrie distant or being of fernesse fro Anthyoche about thirty mile/ In the which dwelled malachi. a man so named/ ¶ malachi is a saying Syryaque/ The which in latin tongue is asmuch to say. as king/ ¶ This same Malchus or malachi was an holy man borne of Syrye. with him was alway an old woman. the which was so old. that she seemed alway ready to die ¶ They two were so continually in the church that they might be lykenye to Zacharye and Elysabeth in devotion/ ¶ Saint Iherom being in Syrye. some cyteyzyns of the same city, axed if the said Malachi. & same woman were married. or kynnes folk/ By cause he saw them so continually together/ ¶ To whom was answered that they were holy and devout persons toward god/ Then saint Iherom went to visit the holy man for to demand and inquire of his life/ ¶ The holy man Malachyas said to him. that he was born of a place named Nyzibam/ and only heritor of his father and mother/ ¶ The which for to continue their lineage. would have constrained him to take the Sacrament of Marriage/ And nothwythstonding that he was by his father strongly menaced and threrenyd/ And of his mother affectuously required for to mary him/ ¶ Nevertheless he loved better to these the state of religion. and to renounce and forsake the world/ ¶ After he said to him. that for doubt of the romans that made watch upon the passages. and of other men of the said country/ He durst not go in to the Eeste/ But went him in to the West ¶ He said to him also that he had be in an Hermytage. which was named Calcid●s and stood toward the south between Mynas & Heroas/ ¶ And that he had found there good religious under which working and labouring he had lived long tyme. ¶ After he was in will to return in to his country/ By cause that he wist well that his father was deed ¶ And for this cause he would have the goods that were left for to give a part to poor people/ Another part to make a church. & the residue for to sustain his life/ ¶ The which thing he had declared to his Abbot as he said/ And he incontinent blamed him/ saying that it was temptation of the devil/ ¶ And alleged and showed to him for the same many fair histories of some religiouses. which in like caas had be deceived / ¶ For the devil under the colour of good thing. temptyth alway the person for to make him to accomplish and do some evil/ ¶ He said furthermore that his Abbott had said to him/ That he resembled and was like the hound. the which after he had made his vomit. Returned and received it again/ ¶ And for prayer that the Abbot could do. he would not consent to abide ¶ How be it that he kneeled down on his knees tofore him/ praying that he should not go/ but abide with him in praying and showing that he that putteth his hand to the plough·s That is to say that entereth in to religion And he look backward/ Is not worthy to have the kingdom of heaven/ ¶ Alas said malachi to saint Iherom. I was well melchaunte and unhappy/ when by his exhortations I would not abide with him/ ¶ Which thing I would not do/ weening that he said so for none other thing. but for to hold him company/ & for his right singular profit/ ¶ And to me departing and taking of him leave. He said to me/ ¶ Ha a my son I ought well to be angry/ For I see the devil which markyth the with the sign of dampened men/ ¶ And like as the sheep that lep●th out of the fold. is of the wolf ravished/ Right so was I and my company/ ¶ For in coming from Heroa for to go in to Edysle we were robbed of thieves/ And we were between three score & four score in a company/ ¶ among whom was taken a wife of one of my company/ ● And we were carried upon two camels unto the house of a lord/ ¶ And in going thither we eat no thing but raw flesh. And drank milk of Camellis ¶ Finably we arrived and came to the house of the said lord/ Where I was constrained for to save my poor life to adore him with his wife and his children/ ¶ And so doing I must kneel down on my knees tofore them/ ¶ And after for to increase my sorrows I was put for to keep his sheep. The which I kept in such wise that they multiplied in great foison/ ¶ There I eat no thing but soft cheese and milk/ ¶ But alway I prayed to god and said such psalms as I have learned. with the Religiouses that I had left/ ¶ The lord of whom I had kept the sheep for to reward me by cause that I had kept them so well. would have constrained me to take in marriage this woman. the whywhiche was prisoner with me/ ¶ And by cause I would not take her/ But in excusing me I said that I was christian and not she/ & also that her husband was yet living. which was prisoner with another lord/ ¶ He drew out a sword. and would have slain me If incontinent I had not promised to espowse the same woman prisoner ¶ That night we were shit both in a great pit/ In which I said to myself/ ¶ Alas what hath it profited to have left father and mother/ and also my country/ for to eschew marriage. if now I mary myself/ ¶ I suppose this adversity is comen to me because I have desired to return in to my country ¶ Ha my soul what shall we do/ Alas I shall slay myself/ It is better that I slay myself and be saved. than for to take a wife in marriage and be dampened in hell everlastingly/ ¶ After I had said these woods I took a sword/ And set the point against my stomach. In saying to this said woman/ ¶ O poor woman take me now martyr in marriage Otherwise shalt thou never have me to husband/ ¶ Then the good woman prisoner kneeled down on her knees tofore me/ and began to cry/ Ha my friend. I pray the in the name of god slay not thyself/ To the end that thy blood be not cause to lose mine/ O if thou wilt slay thyself/ Slay thou me first/ And so as Martyrs we shall be married/ ¶ I say to the for truth that when my husband shall be frohens forth with me· He shall never touch me/ ¶ For from this hour forthon I make a promise to keep Chastytee ¶ Wherefore then wilt thou slay thyself. if thou take me in marriage/ If it so were that thou wouldst have me otherwise/ I should rather slay myself than to consent to be thy wife/ ¶ But I pray the that thou take me as to thy wife/ And I shall taketh as my husband in cleanness. in loving my soul. and hating my body/ They shall lightly believe that we been married/ And also we shall hastily be married. when they see us love that one that other/ ¶ then was I much admarveled of her constance and wisdom. and loved her better/ than if she had be my proper wife/ ¶ And how well that we have sithen lived as husband and wife together long time/ ¶ Nevertheless I saw her never naked. ne she me Ne never touched the one the other/ ¶ The said malachi recited and told also to saint Iherom. that on a time among the other like as he went to pasture and feed the beasts/ He saw a Molle hill full of Aunts/ And long time I took heed to the manner of their living/ In considering how some of them bare for to sustain and to continue their life more greater paste. and more heavier by the half than they were themself/ ¶ And he saw some draw after them. that which they might not bear/ ¶ considering also how they were never idle/ ¶ And when one of them came out of his hole for to bear to eat/ That other would never part unto that he had helped to discharge and unlade his fellow/ ¶ The condition of the Aunt is such/ That when he beareth any herb having grain/ By cause it should not grow within the hole in the earth he taketh away the said grayne· for in the Garner it should he incontinent green/ ¶ With this considered Malchus the saying of Solomon/ the which sent the slothful to the formices or Aunts/ ¶ And in thinking on these things/ He said to himself/ like as saint Iherom rehercyth/ That he was the most slothful of all mankind/ ¶ And by this cause he imagined how he might escape from the servitude where he was in. for to find some monastery/ In which he might in serving god profitably finish his days/ ¶ Upon this purposes he returned home/ And could not hide from his wife this heaviness of his courage/ The which after that he had declared and showed to her his case/ ¶ Admonested and counseled him to flee by night ¶ then said the said Malachyas. that he had in his flock two beeres. the which he would first slay/ ¶ And of their two skins he made two sacks for to bear the flesh of the two beeres/ ¶ And when this was done/ He and his wife awaited that all they of the house slept/ And then departed and went their way without making great noise/ And after that they had gone ten mile or there abowtes/ They found a river. the which they passed prudently/ ¶ For when they were within the river. They went within the same. in descending well low fro their first way for to take another/ To the end that if any came for to seek them that they should not find the stappes of their feet/ ¶ And by cause that they dread the deepness of the said river they passed the water upon their sacks which weren full of their beeres flesh/ The said flesh was so hurt. that they might keep it no l●nger channe three days/ But they recompensed it in drink/ ¶ For in that water they drank for the thirst that was to come/ ¶ After that they had passed the said water/ They ●anne in beholding always behind them. for to know if any followed them/ and more by night than by day By cause they feared the Sa●ralyns And also for to eschew the great here of the day/ ¶ Yet when he told these things to saint Iherom/ He said that he was not yet well assured of the great fear that he that time had/ ¶ And after that he and his wife had gone three days They saw two men come tofore them. Riding on two Camellis/ And supposed as it was true/ That it was the lord that they had left/ Of whom they were so afeard. that they abode no thing but death/ ¶ Thus as they were in this anguish. they saw a great pit by them/ In which they went to hide them/ ¶ But weening to eschew a great peril. they put themself in a greater/ For in the same pit were Innumerable venymouse beasts The which had put themself in for the here of the son/ ¶ And thenne they said if god help us unhappy we shall be safe/ And if he despise us synnars/ we shall die here/ ¶ After said Malachyas to saint jerom/ Now think fair father what dread we had. when we saw the lord & his servant upon the brink of the pit/ The which we had by adventure thus founden/ ¶ In proceeding ferder to the end of his caas/ Malachyas rehercyth that incontinent as the lord & his said yeoman were comen thither upon the brink of the said pit/ The lord made his servant to go down in to the pit/ ¶ And because he was troubled in his sight. because he was come out of the clearness of the son/ He could not know them within/ ¶ And when he was entered within the height of three Cubytes/ ¶ He began to cry. come out ye meschaunt thieves. ye shall anon be slain/ ¶ But incontinent he was taken of a lioness by the then●e and strangled him/ ¶ The lord seeing that his yeoman carried long/ And strongly enangred came to the said pit/ ¶ But anon after he was entered therein/ He was in like wise strangled of a lion/ ¶ After recited and told Malachy as that when he and his wife saw the lord & his yeoman so slain. they were afeard that the beasts should slay them/ And durst not move fro thence ¶ But they were armed of the wall of clean conscience/ ¶ A marvelous thing/ The brute beasts were more ready to defend them. than they were themself/ ¶ On the morn tofore day the said beasts departed from them And left Malachyas & his wife thereto/ ¶ But that notwithstanding they durst not go out for the great dread that they had/ ¶ And when the even came they went out of the pit aforesaid/ And found the two camels on which the lord and his yeoman road road upon/ ¶ And so they both anon light upon them ¶ And the tenth day after they came to Rome/ There they being comen thither/ recounted all their caas to a tribune roman/ ¶ And after they were sent to Sabituan duke of mesopotamy/ and there they sold their camels/ ¶ And by cause that the Abbot Malchus was deed in the town of Caromas in Syrye/ He dwelled with the religiouses And set his wife after with the virgins/ ¶ Think ye now ye that been chaste and vyrgines. observing and keeping chastity and vyrgynytee/ That never in that estate ye shall not long be in captyvytee/ ¶ Ne also wild beasts mown not noye ne grieve you/ ¶ And known ye for certain that how well that we been all mortal/ Nevertheless ye shall never see chaste person and clean of heart to be overcome· ne put under of his enemies/ ¶ Thus endeth this prensent treatise of saint malachi/ ¶ Here followeth the life of saint Paul the simple hermit/ And beginneth in latin ¶ Fuit quidam. et cetera Caplm. xxxix Saint Paul surnamed the simple was one of the disciples of saint Anthonye/ made himself an hermit. by cause that his wife had given herself to another man than him/ Of which thing when he was advertised/ he was marvelously troubled/ ¶ Nevertheless he told it to no body/ But went in to the deserts ¶ And after that he had long gone in the same/ He rendered and put himself in to the monastery of saint Anthonye/ ¶ To whom in arriving there/ He demanded and asked first the way. by the which he might be saved/ ¶ Saint Anthonye said to him That for to get his salvation. it was of necessity/ that he should do and accomplish all that should be commanded to him/ ¶ The which answered that he should so do/ ¶ And thenne saint Anthonye willing to prove his constance said to him/ ¶ Abide here at this door unto the time I have prayed god in mine Oratory ¶ Saint Anthonye was there a night and a day all hole/ But nevertheless saint Paul departed not ne removed not/ but he beheld oft by the window what he died within/ And knew that continually he prayed without moving himself/ ¶ On the morn saint Anthonye preached to him of many enseygnements and teachings/ In shewing to him how some time he must labour and refresh his spirits/ Whereby he should after be more prompt and ready for to pray to god/ ¶ Also with all his thought and strength be ought to keep the commandments of god/ ¶ And at even in taking his refection he should eat and drink little And he should drink but water/ ¶ After this that he had Instruct and taught him in all teachings necessary for his health ¶ He delivered to him a little Hermytage standing three miles from him/ to which saint Anthnoye went oft for to visit him ¶ And alway he found him in fervent devotion. In observing and keeping the rules and commandments that he had said to him/ ¶ On a day came to saint Anthonye some brethren right perfighte and of moche straight life/ ¶ among whom was saint Paul the simple/ ¶ And as in an eventide they spoke of the holy scripture. In reciting & telling the deeds of Ihesu christ. and of the prophets/ ¶ Saint Paul by his syplenesse demanded/ if god had be tofore the prophets/ ¶ Saint Anthonye seeing his Imbesilyte and simpleness/ commanded that he should hold his peace. and depart incontinent. ¶ So he departed by obedience with out to answer any thing/ ¶ And when saint Anthonye saw that he was so humble and obeissant/ ¶ He was moche admerueylled/ ¶ And after he commanded him that he should speak/ And that he should say wherefore he spoke not/ ¶ To whom he answered. that he had so done by cause he had so commanded him/ then saint Anthonye was much joyeouse and glad of hy● answer ¶ And yet again he admonested him tabyde alway and pe●ceuere in obedience/ ¶ And oft times he commanded him to do things against reason/ ¶ As to draw water out of a deep pit all day a long/ And to cast it on the earth/ And sometime to unsowe his gown/ And after to sow it again/ And so of many other things/ ¶ But in all he was much obeyssaunte and lowly/ ¶ And by that manner he came to perfection/ ¶ And therefore said saint Anthonye Who some ever will be perfit/ He ought not to be master. ne obey to his own will/ been they reasonable or none ¶ For our saviour saith that tofore all things/ one ought to renounce his own will/ ¶ And with that he saith in another place/ ¶ I am not descended and comen in to this world for to do and fulfil mine will. but the will of him that hath sent me/ That is my god almighty/ ¶ Nevertheless the will of the son was never contrary to the will of the father/ ¶ Also he that was Doctor of obedience when he had done his will. he had not be Inobedyente/ ¶ Alas then sith that god would not use his own will/ But was so much obedient/ ¶ Wherefore been not we obedient to him/ without to obey to our sensuality/ In leaving all things contrary to equity and reason/ ¶ The virtue of obedience is more agreeable to god than any sacrifices ¶ For this virtue god showed moo greater miracles for saint Poule than for saint Anthonye/ ¶ From all regions came seek folks to him/ for to recover health/ ¶ The which thing saint Anthonye seeing. And dreading that he should be overmuch let/ For that cause he made him to go in another secret place/ Where as he might not be found/ To the end that saint Anthonye should receive them that should come/ ¶ And if any fayllyd to recover their health by the prayers of saint Anthonye/ He sent them to saint Paul/ And anon they were hole and guarished/ ¶ among other there came one to the which was mad. and so far from himself/ That by the reason of his malady he boat all them that came to him/ ¶ Saint Paul began to pray to god/ And commanded the devil which tormented him/ that he should depart out of his body. ¶ But by cause the devil departed not. & went not only incontinent after he had commanded him/ ¶ Saint Paul began to speak to god as little children done/ saying/ ¶ Truly my god/ I shall not eat this day/ if thou heel not this seek man/ ¶ And anon he was heeled/ ¶ all the miracles that he died. god had granted to him the power. for the great obedience that was in him/ ¶ then ought every person to enforce him to be obedient to god in observing and keeping his commandments/ ¶ Thus endeth the life of saint Poule the simple hermit. ¶ Here followeth the life of saint Paula or pauline/ And begynnynth in latin ¶ Si cuncta corporis mei membra etc. Caplm. xl Saint Iherom saith/ If all my membres were turned in to tongues/ And all they longen thing worthy of praising/ Yet could they not say sufficiently of the venerable saint Saint Paula/ She was noble of parents/ but moche more noble of holiness of life/ Rich of patrimony/ But more rich for as much as she had renounced and forsaken the goods of this world ¶ All the days of her life she complained to god saying/ ¶ Alas poor sinner what shall I do My life is lengthened I dwell over long in this corruptible world. in which is no thing but sin and filth/ ¶ And for asmuch as she said herself a pilgrim in this world. Often she desired death/ and to be with Ihesu christ/ ¶ The most part of her time she was like by the great abstinences that she made/ ¶ Nevertheless armed with patience she said/ I chastise my body. and put it in servitude/ To the end that by myself I be not reproved/ when I reprove other/ ¶ And in this great patience she saw heaven open for to receive her/ And said/ ¶ Who shall give to me wings that I may flee. and rest myself in Paradise/ ¶ She loved all the time of her life the sure estate of poverty/ ¶ For when she died she was more poor than they whom she gaaf her alms/ ¶ Her father was called Topocius/ The which was of the lineage of Agamenon/ Which ten years during held siege tofore Troy the grant/ And at last by him it was destroyed ¶ Her mother was named basil extract of the lineage of Scypyons Greeks/ ¶ This which saint Iherom ●ee●tyh and speaketh of. No thing for that he will say that the man ne the woman ●en to be praised. for asmuch as they been comen of great parentele and lineage in worldly honour ¶ But for asmuch as when some been come of high birth and of great place/ And they despise the richesses of this world/ They show themself in so doing to be of the very lineage of Ihesu christ/ And to have toward him gre●ter love/ then to them which have nought or little thing in value ¶ And say that they renounce and forsake all/ ¶ As some done which put themself in to religion. for to have provision & surety of their living ¶ without to have Regard to our saviour Ihesu christ/ saying that who that shall leave all for the love of god. He shall have an hundred times more in the end/ That is to say the Ream of heaven/ The which is true in saint pauline/ ¶ For for the city of Rome which she left with all richesses and vainglory of the same city/ ¶ She is right marvelous renowned as among many precious stones the most precious and in excellent virtue shining/ ¶ Like as the son giveth greater light than the moan/ in like wise saint Paula among all holy women most excellently she shynyth/ ¶ She fleeing and eschewing the glory of this world/ ¶ And therefore it is to be noted that after the death of her husband Toxocius/ She distributed and dealt that one half of his gods unto the poor people/ Of which some were nourished. and other clothed And other after their death buried/ ¶ And when a poor body was sustained and helped of another than of her/ Anon she was sorry. as though she had lost much good/ ¶ When she had long time lad such holy life/ She would not endure and suffer the praising of the world ¶ For by the occasion of that she was of noble lineage many lords came to visit her/ ¶ Then she began to despise the honour temporal/ In desiring to go to desert for to do penance/ ¶ In that time it happened that the bishops of the east and of the West came to Rome for the decension and strife of some churches. ¶ among whom saint Paula saw a notable & a good man named Paulyn bishop of Anthyoche/ ¶ And another named Epysanus bishop of the city of Salamonye in Cypress/ The which city now is called Constance ¶ And the said Epifanus was lodged in her house ¶ And for the great virtues of the same bishops. she was inflamed with love of god more than tofore/ ¶ And concluded in herself to leave her house in such manner/ That for children ne for the noblesse of her howsene for possessions that she had. she might never be withdrawn from her holy purposes/ ¶ And after that the Winter was passed. The same bishops put them to the see for to return to their churches ¶ Then she went with them for to go to the hermitages of saint Anthonye. and of saint Paul hermits ¶ After that she had sailed by the see/ She descended at a port named Fratre/ And there came to her all her parents and friends/ ¶ And that was more pietous came thither her children. & whiles they arrived and came a land The ships being then ready for to sail and take the see/ her children were at rivage or haven/ ¶ The little Toxocius held up his hands to his mother saint Paula/ And her daughter Ruffian which was ready to be married wept. and prayed her that she would tarry & abide till the wedding were done/ But the good lady garnished with firm constance held up her hands and eyen unto heaven/ In having more great pity on her soul. than of her children/ ¶ To whom she showed no more affection/ than if they had not been her children/ Ne she their mother/ ¶ Now ought it here to be noted that Nature ought to be strongly moved to pity and compassion whanue she saw her children thus strongly weep after her. ¶ But nevertheless she was constant and steadfast. and returned not/ ¶ Alas there is no martyrdom more sharp. than to depart from friends/ ¶ Alas is this not a work against nature. To leave. forsake and abandon thus her children. Ye may well think that she had great faith/ and singular love to god/ ¶ And it may well be believed that she was so wise and prudent that she loved them of a fervent love well ordained/ ¶ For tofore or she departed she had given to them all her good/ ¶ Alas she was disherited in this world for to make her rich in another world/ ¶ The ship then ceased not to sail. for any prayer that her children made/ ¶ But by cause she might not see them without some heaviness. she turned her eyen from them/ and from the Rynage or cooste where as they were/ ¶ In effect the ship sailed so scire that after many days they airyved and came a land in thyles of Pounce/ ¶ And by cause the wind was not great. but over calm among the stony see and many perilous passages Of which that one was named Scylla/ Carthdis. another Adriaticus. which been daungeours in the see. for the rocks that been there/ They descended and came a land And in going a land. she felt her membres so weary and overmuch travailed as she should have died. ¶ There she took a little refection for to comfort her/ ¶ After that she had be in Citharee, in Rhodes. and in other many yles. She came in to the isle of Cypre/ In which place she sojourned by the space of ten days with the said bishop Epyfanius/ ¶ Then when she had visited all the monasteries there she took the see. and came on land in silence ¶ After she came in to Anthyoche. & there she was a little time with the bishop pauline/ ¶ Alas the good lady which woned to be borne with ten Emuches'. had not in walking all these ways. and other here tofore declared but a poor Asle. Upon which she sat ¶ And she visited not only the holy places in the isles tofore declared. but also she was in them of Syrye & of Fenyce/ ¶ How well that of them saint Iherom maketh no mention/ ¶ For he hath written only that which hath be found in holy histories/ ¶ After that she had passed Iherico. roman and Colugne/ She entered in to a little town named Sarepta between Thyrye and Syrye/ ¶ And by cause she went about all that land. it were a long thing to recount what she died in that viage/ ¶ finably she came in to Iherusalem. the which city hath three names/ That is to wite jehus. Salem. and Iherusalem/ When she was comen thither/ The principal of the city/ having the office of Proconsul made to be arrayed for her a little place like an hermitage/ ¶ But tofore ere she sojourned there she went to visit the holy places/ and to worship the holy Cross. whereon our lord was crucified for the redemption of man kind/ ¶ Now think we how many tears she let there then fall. when she beheld by a marvelous compunction/ As if our lord had yet been there/ ¶ In like wise she came to the Sepulture/ which was not without kissing and worshipping devououtly/ ¶ After in to the mount of Zion/ which david re-edified/ where she saw the pillar bysprente with the precious blood of our lord/ To the which he had be bounden for to be beaten before pilate/ ¶ There also she saw in the place. in which after the prophecy of joel. the holy ghost descended upon six score persons/ ¶ After she went to Betheleem/ And on the right side of the way she tarried to see the Sepulchre of Rachel in the place where Beniamyn was borne/ ¶ After she came in to the place where our lord was borne in the stable/ Where she began to be in contemplation/ And remembered how the child was laid and wrapped in little clothes by his blessed mother/ ¶ And like as she had be there drawing out her paps or teetes to give him suck/ ¶ She saw also in her faith the three kings worshipping the little child/ And the star that conduited and lad them/ ¶ Also she contempled and bywaylled the Innocentes there slain/ ¶ And how the blessed ●vrgyne mary fled in to Egypte with her sweet son Jesus'. Which joseph and she bore/ And in these contemplations she wept saying/ ¶ O city of Bethleem. said city of breed In which is borne the breed which is descended from heaven/ That is the son of god/ ¶ And of whom Micheas the prophet hath prophesied/ Thou Bethleem house of Eufrates thou art not the little city/ But the noblest of the cities of judee/ ¶ Also saint Paula said to herself Ha unhappy sinner that I am. God hath showed to me more than appertaineth to me/ ¶ when now I may kiss the crib wherein my lord god lay after he was borne ¶ Also to pray in the place where the virgin bare. and was delivered of a child/ ¶ Here shall my body rest perpetuelly. like as david saith in the psalter in the hundred and one and thirty psalm/ ¶ Then after this said saint Paula/ Now I am in the country where the saviour of the world hath chose for to make redemption of mankind/ ¶ My soul and all my lineage shall serve him/ ¶ And after she descended to the tour of Ader. nigh by to the which/ jacob died do pastor his sheep/ ¶ And the shepherds also heard the aungellis sing at the nativity of our lord saying (Gloria in excelsis deo. et cetera) That is to say Glory be to god in heavens/ And in the earth peace to men of good will/ ¶ From thence she went to Gaza and took the way on the right hand. and came to Bethsur and to Eschol/ ¶ After she went to Sare/ And from thence she came in to Ebron. which is called Cavatharbe/ Which is as much for to say as the castle of four men/ Abraham. Isaac. jacob. and Adam the Grant/ For after that which is written of Jesus' name the hebrews say that they were there buried/ Nowythstonding that many say that the fourth man was called Caleph ¶ She came after to the place where that Lazare was raised in to the house of Mary Mawdeleyn and Martha/ ¶ In following the same way to Iherico/ weening yet to find the good man which was hurt with thieves/ Of whom is made mention in the Gospel/ And the which had be left of the priests and ●cuites as deed/ without having pity on him/ ¶ But a samaritan put him on his beast. And brought him in safeguard/ ¶ when she came to Iheryco she saw there the city which Ayel founded in Ab●ram for his first child/ She saw also the castellis of Galgala. And the mystery of the circumcision/ ¶ The twelve stones brought from ●●om jordan. sygnesyeng the fundament of the twelve Apostles/ In like wise the fountain of Taby. which some time had he so bitter that no man ne person might drink of at/ The which by Helysee was corned in to sweetness/ ¶ Tofore the night was passed she came to jordan the river/ Upon the rivage or brink whereof she arrested/ ¶ And at the son rising she remembered the son of justice/ And how the priests passed the same flood/ ¶ How also by the commandment of Helye and Hely●ee the waters tarried for to make to them way ¶ She remembered also the purification of waters made by the baptism of our saviour Ihesu christ. By cause that all the waters were fowl and stinking of mankind/ ¶ A long thing it were to recount the mysteries of the valley of Anchor/ In the which were Avarice and theft condemned ¶ And of Bethel for the flood. and also for thoccasion of the house of god where jacob slept. having a stone under his heed/ ¶ She passed by Syllo. and came to Sychen/ And after to the side of the mountain of Gaazym night to the pit of jacob/ And there she entered in to a church. where god tarried/ And demanded drink of the Samarytane/ ¶ After from thence she departed. and went for to visit the sepulchres of the twelve patriarchs. and Sebasten named samary/ Which land was called August by king Herod to the honour of August the emperor/ ¶ There were Helysee. Abdias the prophet. and saint Iohn baptist/ ¶ In that place saw saint Paula marvelous things/ ¶ For she saw devils tofore the sepulchres of Helyzee and Abdyas torment men. The which men howled as wulu●s/ barked as dogs. brayed as lyens. Syfled as serpents. cried like bulls. and ther●e them to the ground/ ¶ And finably she saw many miserable & wretched women inhumaynly hang by the feet/ ¶ Then she having pity and compassion of them began to wept tenderly. In praying for them the clemence and meekness of our saviour Ihesu christ/ ¶ And how well that she was much weary. she went up in to the mountain. And saw the two fosses. in which in the time of persecution and of famine Abdias the prophet nourished an hundred Prophets with breed and water ¶ And after she went ferder and came in to Nazareth where our lord was nourished/ Also to Canaam and Capharnaum/ where god showed many miracles/ ¶ And to the lake of Thiberiadis hallowed by our lord/ Which sailed over the same in to desert/ ¶ In which with five loves & two fishes were five thousand men fed and sustained/ ¶ And twelve baskestes weren filled with the fragments and residue/ ¶ And after she went up in to the mount of Thabor/ In the which god transfygured himself/ ¶ And from thence she saw the mountains of Hermon and Hermonium/ and the country of galilee/ Where the Excercyte of Cisara was by Baruth vanquished and put under/ ¶ She saw also the Torrent of the flood of Cyson/ The which devydyth all galilee/ And the castle by Naym/ In which was raised the son of the widow/ ¶ She came also in to Egypte and in Sochot/ where Samson made to sourde or spring a fountain out of a great tooth of a joywe/ And after she came to the flood of Syor/ Which is to say trouble And to the sepulture of Micheas the prophet then being there a church ¶ She passed also by Choreos. Gethe ●s. Marsea. Ydumeum. and Lachis/ ¶ And generally by all the deserts of Egypte/ ¶ By the five cities of Egipte/ In which is spoken the language of Chanaan/ And by Sychen and Chanaos/ Where as god died marvelous things/ ¶ And to the city of No/ which after is called alexandria/ ¶ In that long viage saint Isodore Confessor acconpanyed with Innumerable religious people came and met with her/ ¶ And how well that she reputed or judged her Indygne or unworthy of so great honour/ Nevertheless she enjoyed for the honour of god/ ¶ She was so fervent in charity and in the love of Ihesu christ. that she and her virgins were content to abide together with all the religiouses of desert/ ¶ And peradventure she had abiden there ne had be the great affection and desire that she had to see the holy places. and for the great heat that was then in the country/ ¶ She took after the see And fro Pelusio came anon after in to Bethleem. and took her lodging/ Where as she dwelled three years/ ¶ O glorious Paula/ mary & joseph could find no lodging. & thou found it well/ ¶ God doth more honour in this world to his servants/ than he died for himself/ ¶ There died saint Paula do make many celled and monasteries for to lodge the pilgrims/ ¶ Hither to is written of her pilgrimage. ¶ Here followeth of her deeds and virtues/ THe fairest of which is humility. which was in her so perfectly. that she held and reputed herself in virtue lass than her chamberers/ And nothwythstonding that she had by her many virgins/ Alway in clothing. in language. and in walking she was the least of all other/ ¶ After that her husband was deed. unto her last day she eat never with man. what some ever knowledge or imagination that she had of his holiness or dignity approved/ ¶ Ne never she bayned her but for necessity of sickness/ Ne never had she also any soft bed. for what some ever fever or sickness that she endured/ But lay on the ground, laying under her the hair. or her rob made of skins/ ¶ And she considering the psalmyste/ that saith in his eight psalm/ ¶ I shall wash all the nights my couch and my bed with tears/ Right so died she/ For night and day continually she was in prayers/ ¶ And when she was enforced to rest from prayer. by cause of hurting of her sight/ by cause she wept continually/ ¶ She answered saying. It behooveth well to chastise and to defoylle the face/ The which I have so curyously made fair/ ¶ Is it not well reason that I chastise my body by penance/ The which hath been so much nourished in worldly delights and fleshly playsaunces/ ¶ Long laughings and joyful games own to be changed in to weepings and wailings ¶ And for the clothes of silk that I have wome/ I shall doth me all my life with the hair/ ¶ And in so much as I have pleased my husband and the world. I desire now to please god ¶ For to declare her chastity and the virtues of her. It should never be possible/ Therefore it behooveth to write of other. ¶ There was never none more debonay● nor meeker than she was. Ne more soft to them that were meek & humble. She fled from them that were mighty and rich ¶ And if she saw a poor body. He was by her sustained and helped/ ¶ If she knew one that was rich. she admonested and desired him for to do well/ ¶ And never the poor departed from her. but if he had her alms/ ¶ In having alway in her remembrance the word of our saviour saying. That well happy and blessed been they that accomplisshe and fulfil the works of mercy/ For they shall find god merciful/ ¶ And also like as the water quenchyth the fire. So doth alms the sin/ ¶ Wh● that ever shall do alms. he shall be made clean from all filth/ ¶ Danyel the prophet admonested and warned Nabugodonosor. saying then to him/ ¶ Buy thy sins by alms/ Her money was not attached not put to buy precious stones for to make rings of gold to put on her fingers/ As now done burgesses wives/ But she turned it in to fair margarytes. That is to say in to virtues. making fair the soul. and no ching the body/ ¶ It sufficeth not only to do alms/ Many there been that done great almesses/ And semen without for the like people full of the grace of god But they been oft overcomen and vanquished by the temptation of the flesh/ And within forth in soul they been rotten and mortified/ ¶ It behooveth not only to give houses gold silver/ ne other Revenues for the honour of god/ But also it is of nececessyte to give his skin/ ¶ The good job was not only persecuted in his goods and his children. but also in his body/ ¶ Right so died the devout saint Paula/ For with this that she gaaf her goods for the love of god/ She gave and abandonned her body to penance by fastings and prayers. and to were the hair. and other macerations of the flesh/ ¶ uneath and with great pain. but if it were a day of great feast. would she take any oil for her meet and refection/ ¶ As the thunder & tempest is much inclined by his nature to torment and cast down high places and mountains enhanced and raised on height/ ¶ Right so is envy of his cursed inclination more active and obstinate to quench and bring to nought the loos and good fame of virtuous persons and well renowned ¶ The which thing happened to the holy and devout Paula/ ¶ No thing to the detriment and hurt of her fair virtues/ But to the exaltation and sovereign perfection of them/ ¶ She thenne fructefyenge in good works was envy of an evil Papelart and Ypocryte/ ¶ Which by envy continually tempted and detracted her weening to bring her to Impacyence/ ¶ But she died right prudently and wisely her utility and profit/ For in gathering and heping virtue upon virtue against the said detractions. she meked and humbled herself as much as she might/ Like as she had be greatest sinner of all the other women ¶ And when she was counseled that the should go her way. like as david. by cause Saul pursued him And as jacob for his brother Esau/ which would have slain him/ ¶ She answered I know that the devil giveth alway battles to the creatures of god/ In what some ever place that they been ¶ And therefore if I go away. yet he should give in other places empesshemen or lettings and battles. peradventure greater than thighs that he giveth me now/ ¶ On that other side. by cause that I know well/ that there is no country so holy. as this is of Bethleem/ ¶ I have concluded not to depart fro the place wherein I am/ ¶ The enemy is overcome by patience/ And by humility. pride/ ¶ Saith not the holy scripture/ That who that shall be smeton on that one cheek. He ought to proffer that other/ ¶ The apostles also went joying when they should be martyred. for the honour of Ihesu christ/ ¶ Our saviour meked himself in taking our nature. when he took man kind/ ¶ If job had not been in patience in his adversities. He had not heard the voice of our saviour in saying to him/ ¶ Think job that I have sent the persecution and trouble but to the end that thou shouldest be reputed and holden just/ ¶ They that endure tribulation been reputed & thought well happy in the Gospel/ ¶ She considering these things/ and for to fructify her patience. ¶ When the envious Adad some time boat her by words Injurious and wrongful/ She said with the psalmist/ When the sinner addressed him to me for to do me wrong/ I have restrained or hid my word. as I had be muette or dumb/ As a deef man I heard no thing/ And as a dumb man opened not my mouth/ ¶ The temptations come not to the persons but for to prove them if they love god with all their heart. and with all their soul/ ¶ She reduced and called to her mind the word of isaiah. which saith/ ¶ Ye that been now out from the paps. that is to say in age/ Abide tribulation upon tribulation/ ¶ Hope upon hope ought to be had against an evil and serpentine tongue full of venom/ ¶ For patience is proved in tribulation/ ¶ By patience is gotten strength By that virtue is gotten hope ¶ And who that hath steadfast hope/ shall never be confounded/ ¶ Who that is in adversity. he ought to arm him with strength. with patience. & with hope/ ¶ But some time they that been impatient sayen/ I endure enough/ and take the best wise I may in patience/ ¶ Nevertheless god helpeth me not/ ¶ I have hope he shall help me/ But it is long ere it come/ ¶ such murmurers done great wrong. and be not patient. But full of all impatience/ ¶ For god hath said In time due and opportune I have enhanced the And in the day of health I have helped thee/ ¶ It behooveth not then to dread in any wise the venymouse and wicked tongues/ ¶ But we ought to rejoice if we been wrongfully blamed in requiring alway the help of god ¶ Yet what some ever adversity that we have. Yet we been not worthy to have the glory of heaven/ ¶ when saint Paula was moche seek she said that she was more stronger than when she was hole/ For by adversities and maladies/ her body gate Inmortalytee/ ¶ And yet she said/ Like as the passions of Ihesu christ abounded in me. In like wise by Ihesu christ. in abundance cometh to me consolation and comfort/ ¶ They that been fellows of passion/ shall also be fellows of consolation. ¶ In heaviness. weeping and wailing sang saint Paul saying/ wherefore art thou heavy my soul/ Wherefore trowblest me/ Have hope in god. For yet I shall confess him as my god and saviour of my soul/ ¶ when she was in peril she said with our lord/ Who that will keep his soul. and save it. he must lose it And who that will lose his soul for the love of god. he shall save it/ ¶ when it was said to her that she was over liberal/ And that by this moyen all her Patrymonye was dysspended. She answered/ ¶ What profiteth to win all the world. if one lose his soul that it be dampened. what merchandise may a man take in recompense of his soul/ ¶ As if she would say/ Like as the richesses of this world been cause of the damnation of the soul ¶ She said also I am borne in this world all naked/ And all naked I shall return/ ¶ Never ought to be desired any thing in this world/ For all that is in the world is none other thing but fleshly desire/ And the evil concupisbence of our eyen/ ¶ And in the end all shall pass/ but the good virtues that we get in this mortal world shallen be continually with us and tofore the death/ And in like wise shall accompany us our evils and fowl sins/ ¶ On a time came to the said good lady saint Paula a good religious man. The which said to her· that for the right great abundance of he● good virtues/ And that for the right great love that she had to god/ she seemed to much people to be as a fool & Yd●ote/ ¶ And that for that cause/ it were full necessary and great need to take medicines for her brain/ ¶ To the words and propositions of which good religious man the good lady answered/ ¶ My brother in god we been all semblable and like/ That is to say in a place common where as all the men in this world shall be assembled ¶ And we all been called fools for the love of Ihesu christ/ ¶ By cause that we have in him set our love and devotion/ ¶ And therefore I recomfort me in the sayings and words of god our maker/ which saith to his apposles/ ¶ For this cause the world hateth you/ For ye been not of the world/ And if we were of the world: the world should love you/ ¶ The Jews said to our sweet saviour and Redeemer Ihesu christ. that he was a Samarytane/ And that he had a devil with in him in his body/ ¶ And that in the name of Belzebub. which is the prince of devils. he chassed and cast out devils of the bodies of creatures. the which ought to require of him his mercy/ ¶ After which words the good and devout saint Paula addressed her words to god our saviour and Redeemer Ihesu christ. In saying to to him in this manner/ ¶ Ha my god my saviour and Redeemer Ihesu Criste/ thou knowest the affection and desire that I have toward thee/ And the great love that I bear/ And how I am ready and appareled to obey and accomplyssh with my little power all thy commandments/ ¶ Thou wottest & knowest all the thoughts of mine heart/ ¶ On that other side thou seest well and knowest all the Injuries which have been done to thy servants/ ¶ And nevertheless they remember alway thee/ ¶ If we keep all thy commandments/ And have our heart on any other than on thee/ We been like and semblable to beasts. the which be brought to sacrefyce/ ¶ My lord god I count no thing in. such frivolous words and deceivable/ ¶ For I have hope that thou shalt be alway mine helper in all mine affairs and deeds/ ¶ And for that cause I dread no thing that any man do to me. ¶ For every man that shall honour the shall alway be comforted/ ¶ And also there ought no person of the world be adread of what authority or estate that he be of/ But only thou/ ¶ The said good lady saint Paula also observed and kept good patience in all her tribulations unto her death/ ¶ In considering that all they thenne enforce them to do displeasure to their enemies in desiring vengeance/ They done again themself/ And all their ferocyte and wodnesse retournyth against themself/ ¶ Here after followeth of the order of the monastery of the good lady saint Paula/ And also of the continence of the devout good and holy religiouses/ As well of them as came to visit her as of other/ And how she laboured and died pain in the acquisition and purchasing of their health of their soul's/ THe said good and right devout lady saint Paula had right great virtues in her/ And so right great charity. that she gaaff for the love of god all her goods/ and abandonned and forsook all temporal things/ for to get heavenly things. ¶ Her vyrgynes were much noble. benign. soft. gracious. amiable. and debonayr or meek marvelously/ the which she had assembled of diverse provinces/ Whom the devout lady saint Paula had divided in to three companies/ And on every company she had ordained a mistress over them/ ¶ And notwithstanding that they were separate and alone touching their eating and drinking/ Yet were they together for to pray to god/ ¶ They had among them a sign to sing Alleluya/ And incontinent as it was song/ She came the first herself for to move the other virgins to come to prayer/ ¶ On the morning at hour of tierce. at sixth. at None. at evensong. and at Midnight. That is to wit at hour of matins they song the sawter/ And they were all constrained to come to it/ ¶ And every day they learned somewhat of holy scripture/ ¶ On the sunday each company of the said virgins. with their mistress came to the church to pray and serve god at all the hours aforesaid/ ¶ And all the other days of the week they laboured. and wrought to make robes and other vestiments for poor people. or for themself/ ¶ And if any were that came late at● the hours for to psalmody. or slothful to do their work. She corrected them by soft means/ ¶ And if any of her said virgins were hasty or wroth/ By good love and sweetness she corrected them and brought them in the way of health/ ¶ And if she were soft. humble and patient. Alway notwithstanding she showed and corrected her by good manner. no more ne lass than if she had failed herself/ ¶ In following the words of saint Paul the Apostle saying/ What will ye that I do to you/ Shall I correct by rod or by fairness and debonayrte/ Alle were equal/ For they had none other thing but their living and clothing/ ¶ And if among them were moved any complaint or debate/ By fairness she brought them again in to love/ ¶ She constrained the virgins to fast to chastise the flesh/ ¶ And when they saw they had pain in the stomach/ She answered to them that is ●●●e availed to them to be evil disposed/ than that their souls should be like by the sin of the flesh ¶ If oony were more worldly or more curyously arrayed than the other/ ¶ She reproved her in saying/ that the curious array of the body was the filth of the soul/ ¶ And that never from the heart of a virgin ought to proceed any fowl word/ ¶ If any were a jangeler. a Lyar. or Chyder/ She warned her for to amend her ¶ And if she amended her not/ She made her to abide tofore the church door for to pray to god/ And to eat and drink out of the company of her sisters/ To the end that she should correct herself by shame/ ¶ She defendeth theft as Sacrylege/ And that which the worldly men said to be venial sin/ She reputed and held it a right great deadly sin/ ¶ For to recount of her clemence and lowliness. It is a thing marvelous/ ¶ If her sisters were sick she served them/ And gave to them to eat flesh/ ¶ But when she was in sickness she eat none/ And in that principally she was not like to other. ¶ She that was old died more abstinences. than her young virgins/ ¶ On a time in the month of evil for the great heat of the son. She had the febres or axes/ ¶ The physicians counseled her that she should eat meats more nutrytyf than she had be accustomed/ And also that she should drink wine/ ¶ For the water that she drank might cause her to have the Ydropesye/ ¶ But neither for the bishop Epifanyus. ne for any other she would not eat any other thing than she had been accustomed/ ¶ alas if we take heed to her life/ we shall find that she made good commutations and merchandises/ ¶ And she wept in this world. to the end that she might laugh in that other/ ¶ She ware the hair/ to the end that she might have fair vestiments and precious in heaven/ ¶ She fasted devoutly for to have spiritual Refection. And she for soak all the goods of this world. for to be Rich in heaven/ ¶ And despised the worldly glory. for to have glory everlasting/ ¶ On a time she went to an heretic. which proposed many questions ¶ The first question was/ What sin might a child do. that was tormented with the devil/ ¶ The second. In what age men and women shall arise from death to life/ ¶ Adiousting to this demand or question/ If she said in the age in which we die/ then it behooveth to have nurses for to nourish the children which died in young age/ & also tofore the time that they were sure of the paps/ ¶ And if she said that they should arise in other age/ then it should not be resurrection/ But only transformation out of one body in to another/ ¶ After he demanded if women should arise as women. and the men in form of men. Or otherwise/ ¶ Concluding if they aroos in form of men and women/ That they should be married in paradise/ ¶ And if all should arise in form of men/ That the resurrection should not be of those bodies that were deed/ ¶ And when such questions were to her proposed/ ¶ She recounted them to saint Iherom/ ¶ The which in speaking to the said heretic. and in informing him other questions. confounded his in this manner/ ¶ first saint Iherom demanded him if he believed the resurrection general/ ¶ The heretic answered Ye/ sow ought to believe/ ¶ For it is an article of the faith/ ¶ Secondly he demanded if the same body that died should rise again/ ¶ He answered. Ye For it is also troth/ ¶ thirdly he demanded. if the bodies should arise in the sex or kind in the which they should be deed/ That is to wit. if the man shall arise in the likeness of a man/ And also in like wise the woman in likeness of a woman/ ¶ To this demand or question the heretic answered nought/ ¶ Saint Iherom said after to him/ ¶ sith that thou wilt not ansuere. I shall say to the by manner of ansuere/ ¶ That if a man rise not in likeness of a man/ And a woman in likeness of a woman/ then it should not be resurrection of them that died The which Resurrection thou grantest to be/ And also it is true/ ¶ We have prouff hereof by our lord Ihesu christ/ The which when he was arisen showed his wounds which he had received in the cross/ ¶ And also when saint Thomas touched him in his worthy side/ ¶ Said not our lord to his disciples/ Behold and see my wounds/ To the end that certainly ye believe that I am he that hath be crucified. ¶ then that sith our lord after his Resurrection was seen and touched/ And that his disciples heard him speak/ ¶ It appeareth clearly thy his membres that he arose in likeness of a man. and not of a woman/ ¶ For by his membres it appeareth that he had a body/ ¶ By cause that the body is not without membres. ne the membres also without body/ ¶ Therefore it must conclude that the men shall arise as men/ And women as women/ ¶ As touching the conclusion that the heretic made. in saying. That marriages ought to be made in heaven/ ¶ Saint Iherom answered that there should be none/ ¶ For our lord saith that after the resurrection general. shall never be marriage made/ ¶ And by this the scripture saith. that there shall none be married/ And if it be argued to be written. that we shall be like to good angels. the proposition ought to be understand that we shall be semblable or like to them in conversation and blessedness/ As is promised to us. Not by nature/ ¶ Saint johan Baptist tofore that he was beheaded was called an angel But for that he had not the nature of aungellis/ ¶ The similitude or lylenesses of angels is only promised in holiness of life/ ¶ But the nature not for that shall be changed/ ¶ If any argued in saying. that god eat after his resurrection. Then we shall eat after that we were raised/ ¶ The argument is not profitable/ ¶ For that which was done was for the approbation and veryfyenge of the sayyd resurrection/ ¶ He also when he had Reysyd the said good Lazare/ Which had be deed four days. eat with him/ ¶ Also the daughter of the synagogue anon after that god had raised. Commanded that meet should be given to her/ To the end that they that saw these. and heard of these reysinges should. ne might not say. that they were bodies fantastic/ But were very bodies which had been deed and raised again/ ¶ As touching the question of the child vexed of the devil. which had not sinned/ ¶ And also in what age we shall arise/ ¶ Saint Iherom first saith that the judgements of god aren as a great swallow/ ¶ His science is also to us unknown/ ¶ Never man knew what god hath in his intendment and purposes/ ¶ Secondly aught to be noted with saint Iherom/ That a man when he is ten or twenty. or thirty. Or a hundred year old is none other than when he is but two or three. or four year old ¶ And nevertheless after the traditions and sayings of the church. and the doctrine of saint Paul/ we shall rise in the age of perfection. In which our lord aroos fro thirty to two and thirty years/ ¶ And in which age was Adam formed after that the jews witness/ ¶ In returning then to saint Paula/ And for to speak of her intendment. saith saint Iherom that oft she kept and observed the commandment that saith (Andi israhel ettace) That is to say ¶ Man here and bestylle/ For the good lady Paula was well light to here/ And slow to speak/ ¶ She was curious and besie to have books of holy scripture/ And radde them gladly/ ¶ And for better to profit in them/ She constrained saint Iherom to expone to her the old Testament and the new/ ¶ But when for any doubts he differred to expone to her certain propositions/ saying to her that he could not expone them/ She would not believe him/ ¶ But by continual interrogations and desires she constrained him to expone them after the Sentence most apparent or likely. and after truth and good sense/ ¶ Her understanding was so great. that she learned of saint Iherom the Hebrew tongue/ In such wise that she song the psalms of the psalter in Hebrew tongue/ And song no more in latin/ ¶ After that we have recited of. her holy life & conversation. that is to say of her glorious departing out of this world. ¶ when the good lady saint Paula felt that she had no more heat. but a little in her stomach/ ¶ She began to say these words that follow in weeping and wailing bitterly. ¶ O my god I have desired the beaultee of thy heaven and glory/ ¶ O lord that thy Tabernacles and dwelling places been fair & shining/ O lord god I have more desire to be in thy house. that is in the church than to dwell with them of the world ¶ Anon after she cess to speak & saint Iherom seeing that she answered not to any thing that he demanded or asked of her/ ¶ He asked why she answered not/ ¶ And if she had in her heart any heaviness or grief/ ¶ The good lady answered in Greek/ Nay/ but she saw all joyousete and gladness/ ¶ After she spoke no more/ But signed her with the sign of the Cross/ ¶ There were diverse bishops. as well of Iherusalem as of other places And with them were great number of priests. and Innumerable companies of virgins. and religiouses/ ¶ In presence of whom she heard our lord/ which called her saying/ ¶ Come to me my spouse my culver or dove/ ¶ For the winter and the Rain been passed/ ¶ To whom she answered/ ¶ The flowers been on the earth/ The time of harvest is come/ I believe to see the goods of our lord in the land of living people/ ¶ And in thus saying she rendered to god her blessed soul/ ¶ But in so doing the people being present were not moved to weeping ne wailing/ like as men of the world now a days done for their parents and friends/ Whom they have soon forgotten/ ¶ But the bishops set hand on the Bier/ The other hearing lamps and tapres·s And other singing devout Ympnes and Psalms in the middle of the church/ And in the sepulture of our lord where our saviour Ihesu christ was buried/ ¶ all the people of the cities of palestine came to her Entyerement/ ¶ And so many of religiouses men and women were there/ that it was marvelous to see and behold· ¶ And in effect if any defailed there that had not been at their last service. They were reputed. and holden. as sacrileges/ ¶ The Widows and poor Widows to the example of Dorcade sheweden there the vestiments. which the good lady saint Paula had made/ ¶ And generally all poor persons crieden after her/ As after their mode: ¶ let us think then we miserable synnars/ ¶ And principally they that amass and possess great riches & treasures/ ¶ How the good lady Paula abandouned and forsook all her treasure for to give for God's sake/ ¶ He 'las what could one more give/ She retained and kept no thing for herself/ ¶ Think merchants what merchandises she made/ when she changed all her gold and her silver in to things Incommutable/ ¶ She forsook all for to have all. And she would be right poor for to be Rich/ ¶ Saint Iherom after this addressed his words to the daughter of saint Paula which was moche devout/ ¶ For she followed the good & virtuous manners of her holy mother/ ¶ O Eustochium Rejoice thyself my daughter/ For I know that thou haste but little good in this world/ But thou oughtest to enjoy the for thine holy mother/ ¶ Which by long martyrdom is crowned in the glory of heaven ¶ She hath spared to the great richesses/ ¶ For thou shalt have by succession thy god. which is more Rich treasure than all the gold in the world/ ¶ Thus in Bethleem where god was born died gloriously the good saint Paula/ ¶ Of whom the glorious soul flew in to heaven in to everlasting glory and bliss/ ¶ The which grant to us the eternal god in one essence and three in persons/ By the merits and prayers of the glorious saints. saint Paula and saint Iherom her singular and most special friend in this world and in the other/ Amen/ ¶ Thus endeth the life of the right devout & holy woman saint Paula/ ¶ Here followeth the life ' of saint Pelage/ And beginneth in latin ¶ Quid factum est. etc./ Caplm. xli Among you that will know. that god our maker will not lose a christian man/ How great a sinner that he be/ ¶ Hark. and oft read the life of saint Pelage/ And ye shall know if ye will return to god our Maker by penance. that ye shall have remission/ And in the end forgiveness of your sins/ ¶ then synnais ye ought to rejoice yourself of that ye here/ ¶ For it is all aid and comfort that cometh to you. And also cause of lamentation/ ¶ An holy bishop of Anthyoche for certain cause called together for certain causes althe bishops nigh about him/ which came to him to the number of eight ¶ among whom was an holy bishop called Nonnus/ that was a religious man of the monastery of The benesyens/ ¶ And by cause that he was of right holy life. He was violently and by strong hand ravished from his abbey and elect bishop/ ¶ The which Bysshoppis assembled. were commanded by the said saint Nonnus and his seruytours/ And they should assemble in the church of saint julyan the martyr/ ¶ And to the regard of other they were put in houses nigh the church/ ¶ They being there prayed the said holy bishop Nonnus that he should say to them some thing for the health and comfort of their souls ¶ The which thing he granted to them benignly/ ¶ And desiring sore to profit himself and them also. ¶ Began to induce them. and teach them after the doctrine of our Redeemer Ihesu Cryst/ ¶ On a time among tother as he preached to them of the holy gospel/ ¶ He saw pass tofore him upon a little mulet the most excellent jougleresse or Daunceresse that was in the city of Anthyoche. so richly and worldly ornate and arrayed/ That upon her was seen no thing but gold and silver and rich pyerrerye/ ¶ And with that she had a Coler of gold about her neck/ and also was accompanied with servants and chambryeres in like wise arrayed/ ¶ In passing thus in the way. she filled the air with marvelous sweet odours and savours/ ¶ when the bishops saw her so pass. considering the beauty of her/ turned their eyen to the earth/ To the end that they should not by her commyse or think any deadly sin/ ¶ Saint Nonnus beheld her right affectuously. and after demanded the other bishops if they had any delectation o● pleasance in the beauty of the said fair woman/ The which answered no thing/ ¶ Then the said Nonnus began to weep and wail. In such wise that his bosom was full of tears/ ¶ And yet again he demanded them if they rejoiced not them in beholding of the same woman ¶ And like as afore they answered not/ ¶ Then he said to them/ Truly I have strongly delighted me. And her beauty hath marvelously pleased me/ For god hath ordained her to set her tofore his feet. which is marvelous when he shall judge us. and them of our Bysshopryche/ ¶ And yet he said to his fellows the bishops/ My right well beloved friends. Think how oft she hath kembed: washed. & made fair herself for to please her amourouse or loves. which this day been/ And tomorn shall not be/ ¶ She appointed herself so honestly. that there failed not a pin. as touching to the world/ ¶ And if she for to please the world taketh so moche business ¶ Alas we that have god our father god king of heaven and of earth. what shall we do/ ¶ And who shall give to us the heavenly goods. which may not be esteemed nor thought/ ¶ What shall we do/ Truly we ought to have sovereign cure and business to be alway arrayed & made fair with cleanness of heart and of pure conscience ¶ And in like wise ought we for to wake for to find the ways and means by the which we may please him in doing to him service agreeable/ ¶ These things said saint Nonnus took his deacon by the hand. and went in to the house/ Which was ordained for them to be lodged in/ ¶ After he withdrew him in to his chambre. In which he fell down to the ground/ in weeping and smiting his breast and began to say/ ¶ O my god that knowest the things hid. I may not hide how that by the deceivable a raiment and dishonest clothing of a sinful woman/ The beauty of my soul hath be maculate and defouled/ In what manner o my god shall I mow pray to thee/ ¶ Or how shall I mow justify me tofore thee/ ¶ Thou knowest all my thought/ Maledyccyos or cursedness shall come to me. For I offer to the sacrifice. And also make fewle my soul b● sin/ The sinful woman thinkyth on no thing but to please the world/ ¶ And I have promised to the faith and loyalty/ And have not kept it to the ¶ O my lord god I am out of thy grace/ ¶ Alas I have no more hope of my good works. but only in thy mercy/ ¶ By the which I hope and intend my salvation. ¶ The good saint Nonnus abode by long space of time in such heaviness ¶ And the sunday following after that he had said his Hours with his deacon/ ¶ He recounted and showed to him a dream/ ¶ But he could not erpowne it/ ¶ This dream was of a black dove fowl of moche filth/ ¶ The which as it seemed to saint Nonnus that in singing his mass it came to the corner of the altar. ¶ And after came fleeing all about him/ And gave so great a stench/ That he might not abide to feel it/ ¶ And after that he had song the mass in coming out of the church/ The same dove came again. fleeing about as she died tofore. In giving to him so great a stench that he might not endure to smell it/ ¶ Then he raught his hand upon the same dove so diligently that he took it/ And threw it in a vessel full of water/ In which she left all her ordures and filths ¶ And flewh a way also white as a Swan/ And so vanished from his eyen/ ¶ And all this said the holy man that he had seen in his sleep/ ¶ these things thus said they twain went in to the great church where as the bishop was/ Whom they salued/ ¶ when the Gospel of the great mass was said/ The bishop commanded to saint Nonnus. that he should go preach/ And make a sermon to the people/ Anon he went in to the preaching stole/ Introducing and informing the people being there at the said church in the faith of god/ ¶ And singularly preached of his great judgement to come/ And of the glory of heaven/ ¶ And by his fair Introductions and exhortations was the people moved to penance. and to contrition/ In such wise that all began to wail and weep for the horror & great displeasance that they had of their sins/ ¶ Now it happened that this sinful woman Pelage. which had passed fore by. and arrayed as afore is said came to this sermon/ The which hearing the words of the right good holy man/ And notwytstonding that she never had served god. but all only the world. ¶ She had so great contrition. and so bitter displeasance of the enormity of her sins. that she foundered all in tears. In such wise that she seemed that she mistrusted the mercy of god/ And had none other countenance but continually to wail and weep/ ¶ Nevertheless she commanded to twain of her children that were at that time with her. that they should abide in the church/ And take good heed whither the holy man went. & where that she might find him/ ¶ The children died soo· and followed the holy man unto the church of saint julian the martyr/ And after came and told it to their mother/ ¶ And then she wrote to him a letter in substance/ ¶ To the right Reverend holy man disciple of Ihu christ thou holy man haste preached that thy god is so moche and low meked himself. that he hath taken mankind principally for to save the synnars and Plublicans. ¶ And he whom the angels dare not behold hath willed to converse and dwell with the sinners in this world/ ¶ O my right dear lord. I have oft heard said of thee/ That thy holiness is much great/ And that thou leadest a right perfect life/ ¶ And how well that thou haste not seen him thy said god with thy bodily eyen. the which showed himself to the Samarytane/ Nevertheless thou servest him/ Dredeste. & worshippest sovereignly. As the christian people publisshen and say/ Therefore I beseech the that thou will not despise me/ notwithstanding that I be a sinful woman/ And that it may please the to teach. and inform me in such wise that I may perfectly know mine everlasting god/ without whom I may have no pardon/ ne remission of my sins/ ¶ The which letter seen by saint Nun. he wrote to her again in this manner/ ¶ O woman what some ever thou be/ Thou art known of god/ The which also knoweth thy will/ I pray the that thou tempt not mine humility. in foolily praising me/ For I am a sinful man/ and unworthy servitor and Servant of god/ ¶ But if thou have will to see me/ And by me know and receive our good faith/ ¶ There been in this city other Bysshoppis & notable prelate's with whom thou shalt see me/ ¶ For it is no thing leeful that thou alone should speak to me/ ¶ When the poor sinful woman had seen this letter/ ¶ She incontinent departed and went in to the church of saint julian/ ¶ In the which were present all the bishops/ ¶ And she died to saint Nonnus to have knowledge of her coming/ ¶ Which incontinent assembled and brought together the said bishops/ ¶ And that done made her to come to him/ ¶ Anon she fell down to the feet of the holy bishop saint Nun saying/ ¶ I pray the my lord that it please the in following thine doctrine. to stretch upon me thy mercy/ and make me a christian woman/ ¶ I am the see of sin. and the swolow of wickedness which asketh and requireth to be baptized/ ¶ Saint Nonnus made her to stand up/ And said to her/ My friend the holy Decretes been such. that a public and coming sinful woman ought not be baptized/ If she give not pledge never to return to her sin. ¶ This answer herd she fell down again to his feet/ In washing them with her tears. and wiping them with her here/ and said to him/ ¶ O Nonnus I pray humbly to the god that my sins & wickedness be to the Imputed. if thou defer to baptize me/ ¶ And also I pray with this that thou never have part ne portion with the saints in heaven/ if thou make me not now christian/ ¶ And ferder more that thou be constrained to forsake his law/ And adore and worship the idols/ if thou espouse and wed me not this day unto him/ by the right holy sacrament of baptism ¶ Thenne all the bishops and other that were there. saiden that they had never seen any sinful woman have more bitter displeasance of her sins/ ¶ Then they sent the deacon of saint Nun unto the bishop of the city/ For to recite and show to him this caas/ ¶ To the end that he should send one of the Abbesses which were to him subject/ for to inform and comfort this said poor sinful woman/ ¶ The bishop hearing these things was much joyful and glad ¶ And scent thither saint Roman the abbess. which was chief in virtue and dignity/ ¶ Which found the said sinful woman weeping in great abundance and plenty of tears at the feet of the holy man saint Nonnus/ ¶ Which uneath might make her to arise/ ¶ But nevertheless she said to her/ ¶ My daughter arise up and confess and utter all thy sins/ To the end that thou be baptized/ ¶ Then she answered/ Ha madame if I should well examine and search my conscience/ I should find that I never have done any good ¶ But have given and abandoned me to all malediction and wickedness/ ¶ And know that my sins been more great in number than the gravel of the see/ ¶ But I trust in god/ and having confiaunce in thee/ he shall efface and put away all my filths of sin ¶ Thenne the holy man saint Nonnus asked what her name was/ To which she answered. I am named Pelage/ ¶ How well they of Anthyoche call me Margaryte by cause of the pyerrye or nice and dissolute and wanten ornements and raiments of which late I arrayed mine vile and detestable caroyne/ ¶ In making of the same openly and maddely the work and boutye of the devil of hell/ ¶ Anon after saint Nun baptized her ¶ And named her by her name Pelage/ ¶ And after ministered unto her the body of our lord. And that done he left her in the governance of saint roman/ And gaaf to her his benediction/ ¶ After saint Nun said to saint Iherom/ My friend & brother we ought this day to rejoice us/ And to eat oil and drink with spiritual gladnesse· more than we have been accustomed and used. In taking consolation and comfort of the health of this sinful woman/ And so concluded to dine together/ ¶ And thus as they took their refection. They heard the devil cry at their gate. like unto the voice of a man. saying/ ¶ O malediction/ O malediction/ Wherefore is that I suffer so moche of this old man here/ ¶ sufficed not it enough that he hath converted thirty thousand Sarrasyns to the christian faith/ ¶ And in like wise the noble and great city Helyopolis. the which adored and worshipped me. and all they that conversed and dwelled in it/ And sith hath take a way from me mine hope/ I shall no more endure his machinations/ accursed be the day that th'old man was borne/ ¶ such words or semblable in substance cried the devil tofore the gate/ & yet again in adressynge his words to saint Pelage said to her ¶ Ha mi damoysel thou makest to me the pain that I suffer & endure/ Thou Resemblest to judas that sold his master which was one of the number of his disciples/ ¶ Thou haste in like wise sold me to this old man Nonus/ ¶ Then saint Nun said to her/ That she should bless her with the sign of the holy Cross/ which she died/ ¶ And incontinent and without tarrying the devil vanished away. ¶ Two days after she sleeped with saint Roman. The devil appeared to her and awoke her/ ¶ And after said to her/ My friend Margarete what thing have I done to thee/ I have enriched the with gold and silver/ And have done to the all that. which thou haste demanded o● desired of me/ ¶ Wherefore dost thou to me so great dishonour to become christian/ ¶ Then she blessed her and said to the devil/ My god which hath preserved me from the devoming of thine horrible teeth hath set me in his heavenly chambre/ ¶ And yet I hope that he shall fight for me against thee/ Which demandest and desirest no thing but mine perdition/ ¶ And after the devil came no more to her/ ¶ The third day after that she was baptized she sent for her son/ to whom she said/ That he should go in to her Garderobe/ and to put in writing all that she had/ As well gold and silver and other goods/ ¶ And that he should bring all to her/ without to leave any thing/ The which child died so/ ¶ After she went for saint Nun & for her ghostly mother/ ¶ And when he was come she said to him/ My lord and friend. loo here the richesse of which Satan hath enriched me/ ¶ Now I put them in to thy power and discretion/ ¶ And I ask never any thing. But the richesse of Ihesu christ/ ¶ The said saint Nun called the eldest of them that kept the church/ And delivered to him all the same Richesses. In saying to him/ I command the in the honour of the trinity of heaven that thou never entry in to this church/ Till that thou haste distributed all these goodes·s As well to poor widows and orphelyns As to the suffretous. poor and needy/ To the end that the goods gotten by sin. be made treasure of justice/ ¶ With this the holy man cursed & excomyned all them that should do● the contrary and their houses/ if they received and kept any thing/ ¶ After she called all her children. and said to them/ ¶ My children I pray you to depart you from this world. to the end that as we have been together/ we may be in like wise together in heaven. ¶ For here ye may get no thynge· but sin and wickedness/ ¶ The eight day after her baptizing/ the said Pelage aroos up at midnight/ And saint Nun clad her with the here/ And a grows and course rob of a man/ And after the said day she never entered in to the city of Antioch/ ¶ when saint roman knew it she began to weep/ By cause she had lost her company/ And saint Nun comforted her in saying That she had chosen the right holy way. like as the Gospel containeth/ ¶ In the which is found that our lord preferred mary Magdalene. leading Contemplatyff life. tofore her faster Martha. which lad active life ¶ The good Pelage in this habit dissimuled went to Iherusalem. in to the mount of Olyuete/ Where our Redeemer prayed to god his father tofore his sorrowful passion/ ¶ And there she made a little house. where she determined to dwell/ ¶ A little time after the bishop of Anthyoche. called together all the bishops that he had assembled/ And sent each of them in to his bishopric/ ¶ Three or four years after the deacon of saint Nun had a will to go to Iherusalem: for to visit the holy sepulchre of our lord/ And the other holy places. in which our lord suffered for us so many torments and miseries/ ¶ And asked leave of his bishop/ Which liberally granted to him/ ¶ Charging him for to inquire in the said place of a religious named Pelage/ Which was departed afore time from him/ ¶ And how well that the said bishop named the said religious Pelagius/ ¶ Nevertheless he meant the good servant of god pelage the which was clad in thabyte of a man & secretly departed as to fort is said/ And for that cause he named her by the name of a man/ image ning that by cause of her clothing she had changed her name/ This deacon then went to Iherusalem/ And after that he had accomplished his pilgrimage/ he fond the good religious in the mount of olyvete in which she had be all way closed and shut in her little house/ which had none opening but a little window/ at which the said deacon knocked. and anon she opened it/ And how be it that she had never be seen but once sith that she had be in her great beauty and pomperye/ yet nevertheless she knew him But he could not know her by cause she was so deffayted and disfigured by the great abstinences that she made in such wise that the bones pierced the skin/ And had her eyen within her heed so deep and hollow/ hat she seemed better to present a deed body than a living woman/ She saying this deacon she demanded him of whence he was/ ¶ To whom he answered that he came fro antioch/ and was thither sent by his bishop Nonus for to visit her/ ¶ Then she said to the same deacon. My brother and friend say to him that I pray him that it may please him to pray to god for me/ I hope that his prayers been to me much profitable/ For he is a devout man and of an holy life/ And incontinent she shit her window/ and began to say her tierce/ And the deacon in like wise nigh to the wall said with her/ and after returned in to Iherusalem much comforted of the sight of one so holy woman. ¶ from thence he went to visit all the monasteries and holy places of the city and for to see the religious people With whom he being there he heard say things marvelous of the holy religious Pelagius/ In devising of whom they spoke of the said Pelage ¶ For they supposed that she had been a religious man/ by cause she feigned her allway to be a man/ And named herself Pelagius/ ¶ The same deacon for the great virtues that he heard say of her/ would ones go to visit her/ and came and knocked at her window/ as he had done to fore/ And by cause that the said Pelagyus answered nothynge· he called him by his name/ but nevertheless she answered not wherefore he fearing to offend her returned thence by the space of three days/ the which passed and weening that he had be departed out of that place knocked again at the window so hard that he opened it/ And looking in to the little house he saw pelage which was deed/ ¶ Then he came in to Iherusalem & showed it to the religious people of the city/ the which in great multitude came thither for to fetch the corpse/ ¶ And after that they had brought it out of the ●elle or ytyll house. ¶ And by cause it was the custom to anoint the deed bodies with myr●e/ in anointing the body they knew well that she was a woman ¶ then they began to sing and render graces and thankings to god/ in praising and magnyfing his louer●●yn bounty/ for contemplation of his noble ●●clours which been hid not only in holy men but also in vertuoule women/ which by straight and hard penances have gotten the Royame's of heaven. ¶ And after they put the body in a rich tomb garnished with gold and precious stones. ¶ Thenne late us pray unto this holy woman pelage that by her intercessions and prayers we may come to everlasting bliss in heaven Amen/ ¶ Thus endeth the life of saint Pelage ¶ Here followeth the life of saint marry Egypcyen which in desert lad a solitary life. And beginneth in latin. Fuit quidam Senex et cetera/ ¶ Capitulum xlii. Saint Jerome recounteth. that in the country of palestyn in which is the city of Iherusalem was sometime a right prudent man of notable life in deeds and word named zozymas ¶ And we find that there was another in like wise so named which was an heretic of whom at this time we shall make no mention/ but only we shall speak of him that we have first named/ he walked through all palestyn● in visiting devoutly all the holy places and monasteries that were there/ ¶ Of himself he fond many manners for to chastise the flesh. And for to make it subject to his spirit/ ¶ And in effect he was of so great renomee that there came to him from far countries for to here his doctrine ¶ And every man marveled of his great abstinences/ ¶ His mother in his Infancy and youth put him in a movastery. In which he lived by the space of fyfthy year/ ¶ During the which for the most part he was greatly persecuted with deign cogitations and thoughts/ In resisting of whom he had in such wise fought against the devil by great and hard abstinences/ that him seemed that in all the Deserts. there was no man that exceeded him in doctrine ne in penance. as he that in his person had experimented. ¶ And in such wise that by that the devil had made him to fall in to vain glory ¶ And thus as he was in this same fantasy/ a ancient father came and said to him/ ¶ My friend I wot well that in all thine operations and works thou haste overcome the devil. saut only in this that thou weenest that in these parties been none religious persons living more perfit than thyself. ne that better known the ways of health than thou dost/ ¶ But for as much as I know the contrary/ If thou wolte come with me/ I shall lead the in to a monastery. fast by the flood of jourdan/ In which for to take from the this folly/ Thou shalt mow see of religiouses more perfit than ever thou were/ ¶ then went forth the good man Zozimas in folowenge the holy father/ ¶ Now it is to be noted that it was the angel of god. which in the likeness of an holy father conduytted him. The which incontinent as they were at the said flood vanished a way/ Neverthesse's Zozimas being by the flood jourdan heard a voice resowning/ ¶ And in coming nigh to the same he arrived at a monastery ¶ And after that he had knocked at the gate/ He that kept it showed it to the abbot Which for contemplation of his habit/ And also by cause that he seemed to be a man of holy life. made him to entry in. and received him honestly/ ¶ After that he had made his orison The Abbot demanded of him the cause why he came to visit them/ And Zozimas answered. for to learn the health of his soul/ ¶ For he had herd say that great miracles and signs of virtues were made there within/ ¶ The Abbot said to him/ My brother a man may not teach another of himself. if he help not himself in praying god his conductor in all his works/ And therefore I pray to god that he make us such that we may observe and keep his commandments/ ¶ But sith it hath pleased the to visit us. thou shall abide with us if thou be for that cause come hither/ ¶ And I believe that god shall accompany us together all in his grace/ ¶ For he is the Pastor of pastors/ Which hath put his soul/ That is to say his proper life for to redeem and save us/ ¶ Zozimas being in this same monastery saw some religiouses shining in virtues/ ¶ And in esperyte incessantly waking day and night in orison and prayer/ ¶ And never proffered they one vain word/ Ne occupied them in any things temporal/ But as they had been deed their names were unknown/ ¶ Their life and passety me was of holy words/ ¶ And for to sustain nature eat but breed and water only/ ¶ This considering Zozimas he profited much greatly in following their holy life/ ¶ After that he had been there a certain time/ The holy time came the which they must fast the Lente/ ¶ Wherefore all they made them ready to saynctefye and make them holy against the time of the passion and Resurrexion of our lord/ ¶ Now it was so that the gate of the said monastery was never open/ To th'end that no man should entre· which should let them to pray to god/ ¶ For to know then how they proceeded in their fastings/ It is to be noted that the first sunday of Lente. all together came to the church/ And there received their maker in great & seruente devotion/ ¶ And after that they had done and accomplished their orisons/ The auncyentes embraced and kissed e●he other in sign of singular love/ ¶ Envy for to obtain benefices and pryouryes for to have occasion to leap out of their monastery was not lodged there/ ¶ And they resembled not the bird that fleeth alway about the cage for to find an hole. That is to say an abbey or Pryorye. for to flee thorough the fields and country/ ¶ For to return then to our purposes after that they had kissed each other They prayed humbly to th'abbot that he would make to god devout prayer for them/ To the end that they might strongly fight against the fiend/ ¶ these things done all the yates were opened/ And all together sungen the song or psalm (Dominus illuminacon) Psalmo xxvi ¶ And when they were out of their monastery for to go in to deserts/ Two of the religious men abode within the church/ Not for doubt ne fere that they should lose any thing/ But to the end that their Oratory should not be without prayer ¶ Eeveryche of them bare. his necessities for to live by/ ¶ Some a little breed Other figs or dates. Or peasen or beans for to make pottage with a little water/ ¶ Some other bore no thyge but her mantellis with which they were clad/ ¶ And in the Deserts eat but herbs that grew there/ Each after his appetite and will/ ¶ For being there they lad such rule as they would. By cause they went not one with an other/ ¶ Thus passed they the flom jourdan separate and far from the city. in going by the deserts/ ¶ And if by adventure one saw another come against him. he took anon another way. without speaking one to another/ ¶ And in this wise lad they a life moche solytarye/ And their fastings thus continued till palm sunday/ ¶ at which day they all were returned to their monastery/ ¶ And everich brought the fruit of his abstinence / ¶ Neither never asked they one of another how they had lived in the desert/ To the end to eschew vain glory/ ¶ For some of them lad a life full hard and sharp. ¶ And if the other had known it/ They had praised him/ And would have told it each to other/ By which the devil might have tempted them by vain glory/ ¶ And by this it appeareth that they fledoe the praising of men/ Which might bring forth no profit/ ¶ But it is right perilous and damageable to the soul/ ¶ Zozimas then passed the flom jourdan by the example of the other. and bore a little breed with him for to sustain his poor body/ ¶ And if he was sober in eating. Yet he was more in sleeping/ ¶ And so passing thorough the desert/ Alway he desired to find some holy man/ By whom he might be the better informed and Instruct. than he had been tofore/ ¶ After that he had walked by the space of twenty days/ About the hon i● of sixth. he tarried to pray and to make his orisons to god/ as he had be accustomed/ ¶ For his custom was at the hour of tierce. sixth. and None for to cease of walking for to make his prayers/ ¶ And as he lift up his eyen. beholding on the right side. he saw the shadow of a body of mankind/ ¶ Wherefore he was moche abashed/ weening that it had been a thing fantastic And blessed him with the sign of the Cross/ ¶ And his prayer finished saw a person all naked go tofore him toward the South/ The which was all black of the great heat of the son ¶ Having her hairs white as wulle which hinge about her neck/ ¶ Thenne he much admarveled and replenished and fulfilled with great joy began to run to the place where as the person was/ ¶ The which also in seeing him was greatly abashed/ ¶ Zozimas merueylling in himself thought that it was some holy person/ ¶ And when she saw that he came nigh her/ She began to run in to the wood/ And Zozimas alway after. till he was so nigh her that he might lightly call her/ And spoke to her saying/ ¶ Wherefore fleest thou tofore a poor old man full of sin. and unworthy servant of god/ ¶ Now supposed Zozimas that it had be a man/ But it was saint mary the Egypcyen. or Egypciaca. To whom he said/ I adjure the in the name of god/ for the honour of whom thou holdeste the in these deserts that thou tarry and speak to me/ ¶ As soon as Zozimas had preferred and spoken these words/ They came nigh togethers/ in a place where as ran a little broke or water/ ¶ But alway the same person fled forth from him/ ¶ And Zozimas passed over the water went after on the other side of the broke/ ¶ And seeing that he could not attain ne overgete her began to weep. praying her that she would speak to him/ ¶ Then she spoke and said/ father Zozimas wherefore chacest thou me let me alone I pray the in the name of god. ¶ For I may not turn my face toward thee/ For I am a naked woman/ ¶ Wherefore give to me thy mantle for to cover my poor and my serable nature/ And thenne I shall speak to thee/ ¶ when Zozimas saw that. she called him by his name/ He esteemed & trowed that it was showed to her by revelation of god/ Seen that she never had had tofore seen him. ¶ And anon he took of his mantell·s and threw it to her/ In turning his face a way from her/ ¶ And anon as she had covered herself the best wise she could. She said to Zozimas/ What weenest thou to see but a sinful woman/ ¶ Zozimas kneeled down thenne on his knees and asked of her hy● benediction & blessing/ ¶ In like wise died she to him/ ¶ And long were they both in this state on their knees/ ¶ Zozimas saying/ Dame give to me thy benediction/ ¶ And she said semblably and in like wise/ father give to me thy benediction/ For thou art a priest/ And therefore it apperteynyth better to thee/ than to me/ ¶ Zozimas strongly abashed said to her/ ¶ Truly my friend thou art full of the grace of god/ For thou knowest mine name and mine office/ ¶ The spiritual grace is not given only for the order of dignity of priesthood/ But by the good works that the person doth/ ¶ And therefore it appertaineth to the first to give the benediction/ ¶ The good woman consented and said/ ¶ blessed be the Redeemer of our souls/ ¶ Zozimas answered/ Amen. ¶ Anon they aroos up ¶ And after saint mary Egypcyen said/ I demand and ask the. wherefore haste thou take so great paint for to see a syfull woman/ ¶ Zozimas answered. this hath not be only by my will/ But also by sufferance of almighty god/ If it be so said she. I pray the that thou recount and tell to me of the conversation of the lineage of mankind & of the princes and pastors of the church/ ¶ In two words Zozimas answered/ God almighty hath given peace to all his people/ ¶ But I pray the that thou pray for the confirmation of the peace. and for my sins/ And she answered saying/ ¶ Thou that art a priest ought to pray for all the world. and for me poor sinful woman/ For that is thy vocation. ¶ But for to please the I shall make my prayer to god in such wise as thou haste commanded me/ How be it that I am an unworthy sinner/ ¶ Then she lift up her eyen and her hands to heaven/ And was long in prayer/ ¶ During the which Zozimas saw a thing moche marvelous/ ¶ For be the grace of god. she was elevate and lift up on height a cubit above the e●the/ ¶ Zozimas seeing this vision began to sweet and tremble for fear/ ¶ And wist not what to say save Lryricleyson weening that she had been a spirit fantastic ¶ The blessed woman seeing that/ comforted him saying/ ¶ Wherefore tremblest thou/ thinkest thou that I am a spirit fantastic/ ¶ Wherefore art thou scandalized in me/ ¶ believe hardly that I am a poor sinful woman/ baptized with the holy sacrament of baptism/ ¶ And am no thing fantastyque. but a sparkle of fire/ Ashes. and flesh/ ¶ And when she had said this/ She began to bless her forehead. her eyen. her lips. and her breast with the sign of the Cross/ saying after/ I pray god that he will deliver us fro the hands of the fiend/ The which hath great envy upon us/ ¶ Zozimas hearing her Propositions kneeled down atte her feet/ ¶ And prayed her saying/ In the name of god that was borne of the holy virgin. for the honour of whom thou dost here penance/ say and tell to me what thou art. and of what place ¶ And for what cause thou art come to dwell here/ ¶ For I require not to have vain glory of thy visitation/ But only for to be taught and ensigned of the Which am a poor sinner/ ¶ I believe in god. by whom thou livest and conversyste in this Desert/ ¶ And for to know him I am come hither/ To the end that thou tell to me thy virtues & abstinences/ For if it pleased not him that thou shouldst show to me thy fayttes and deeds/ Never would he have suffered that I should have seen thee/ ¶ She answered in this manner/ Truly my father I am ashamed to say to the the lechery and poverty of my body/ ¶ I know well that incontinent that I shall recount and show to the the sins that I have commised and done/ Thou shalt flee from hens/ ¶ But for that I pray the that thou leave not to pray for me/ To the end that I may have mercy at the end of my days/ ¶ Zozimas harkening wept moche strongly/ ¶ And she began to tell how she was born in Egypte/ ¶ And how in forsaking her father and mother. and their fair instructions and shewynges/ she being twelve year of age. transported & put her in to alexandria/ ¶ After that age. and during the time of seventeen years and more. she had continually made residence atte the open bordello of the same town with other common women there being. In abandoning and using 〈◊〉 be proper body to all that came/ ¶ And with no other thing gate her living. in passing so her youth. ¶ On a time she living in this folly saw a multitude of people of Lybye and of Egypte/ which saiden would pass the see ¶ then she asked one of them. whither they would go/ And wherefore they made so great haste/ ¶ To whom he answered. that shortly should be in Iherusalem the feast of the exaltation of the holy Cross/ On. which god had be crucified/ ¶ And therefore they made them ready for to go to the said solemnity. ¶ Upon that she demanded and inquired of them if they would take her in to their company. To whom was answered ye/ So that she had money for to pay the Maronnar/ ¶ She said that she had no thing/ But if she went in to the ship/ And for her freyghte she said that should abandouned to him her body/ ¶ And this said. she required Zozimas that it should please him that she should tell no more/ For the air and he were thereof enfected/ ¶ Zozimas answered/ Ha my friend say hardly without hiding any thing/ ¶ then began she to recount to Zozimas this that followeth/ ¶ When the young man had heard all these words. he began to laugh and went his way/ ¶ Then she threw away her spindle that she held/ & went toward the ship to sail fourth with the other/ ¶ then saw she x. young men at ry●age of the see. after her judgement good and honest/ The other were then goon to the ship/ ¶ And she prayed them that she might go with them in to the ship And that they should not refuse her/ ¶ And by many lewd and fowl words she moved them to laugh/ The●e they took her in to their ship/ ¶ As touching the Insolences by her done in the said ship. she would no more recount to Zozimas/ But prayed him that he would be content with that she had said. without to recite and show any more/ ¶ She in like wise arrived in Iherusalem. was abandouned to all sin/ ¶ And was not only content to do sin with them of the ship but also with many other pilgrims ¶ When the day of the feast of the holy Cross was come/ She went tofore the young pilgrims. for to excite them to the sin of secherye/ ¶ But nevertheless she went with the other in to the church. for to worship and adore the Cross. And came unto the porch/ weening to enter in/ ¶ And notwithstanding that she was borne with great pain unto the gate of the church/ Yet might she not entry/ How well that all the other entered lightly that would enter. ¶ But by the power of god which withstood her. she was reject & cast aback from the gate/ ¶ And first she supposed that the cause why she might not entry. was by cause that she was feeble. as women been. which be not so strong as men. ¶ Then she enforced her for to entry more asperly than she died tofore/ But all her enforce availed her not/ ¶ For she was oft rejected and cast aback/ In such wise that her body was shoven and bruised/ ¶ Then she abode long tofore the gate/ in beholding all the world which entered in without any force or violence/ ¶ And began to think that the great multitude of sins which she had commised and done. was the cause and letting for which she might not entry/ ¶ And then she began to wail and weep bitterly. and smote her breast with great contrition and displeasure of her life/ ¶ And beholding on high. she saw an image of the virgin Marye· which had borne the god of heaven and of earth/ saying that for my horrible sins which I have done and commised. I am not worthy to behold only thine image/ For thou art a virgin tofore thy childing and after/ ¶ And therefore it is no thing just ne rightful. that a poor and a lecherous detestable make prayer unto thee/ ¶ Nevertheless by cause thou haste conceived and engendered him that will alway call again sinners to penance/ I beseech the that it may please to help to convert me to him/ In giving to me aid and comfort for to entry in to his church/ To the end that I may worship and adore his right worthy Cross/ in which he shed his precious blood for to Redeem me from the pains of hell/ ¶ Command blessed lady and vyrgygyne. that the gate be open to me/ And I promise to thy deer son. which is my god. and to the also. that I shall never return to sin/ But incontinent that I have adored and worshipped this precious Cross. I shall forsake all the world/ ¶ She recited and told furthermore to the said Zozimas. that in continent after her prayer made as said is/ She trusting in the grace of our lord Ihesu christ and of his blessed mother went to the gate/ Where tofore she could not entry/ And in great fere. as half deed she entered lightly with out any dyffycultee/ ¶ And after came to the place where as was the right worthy Cross of our saviour/ To fore which she kneeled on her knees/ ● And in fervent devotion she adored like to other/ ¶ And after came to the image of the virgin mary mother of god. for to give thankings to her the best wise she could. of that which by her intercession she had so great a privilege to worrhyppe his precious Cross/ ¶ In saying/ O glorious virgin Mary. glory be to god almighty. which by thine worthy intercessions hath willed to receive me sinful woman to mercy/ ¶ What ought I more to do than to accomplish that which I have promised/ ¶ And yet again I pray the that thou help me to conduit me and set me in the way of salvation. for to the I yield me. as to her which may help & succour me ¶ Anon she heard a voice which said to her/ Woman pass over the flom jourdan/ And thou shalt find there thine health and rest of thine soul/ ¶ Inconcynent she prayed the blessed lady that she would be alway helping at her need/ And so went from the city/ ¶ And in going she found a man which gaaf to her iii pens. with which she bought her three loves of breed/ ¶ And after asked of him that sold the breed: which was the way to go to flom jourdan/ ¶ And when she knew the gate by which she should go/ Alle the day she went weeping and wailing/ ¶ And from the hour of tierce unto the hour of sixth. and about the son going down She went and arrived at a church of saint johan baptist by the said flom jourdan/ In to which church she entered for to make her prayers· The which accomplished she descended in to the flood aforesaid & wish her face & her body with the holy water of the said flom jourdan ¶ And after that she had administered the holy sacrament of th'altar. she eat half a loof. & the same night she lay all naked upon the earth/ ¶ On the morn she made her prayer to the glorious virgin Mary/ praying her that she would address her for to go. where as should be good for her health ¶ finably she was come to the place where as Zozimas had found her/ ¶ And as she said she had been there forty year/ ¶ Zozimas furthermore demanded & questioned of her what thing she had eaten/ ¶ She answered. two loves and an half of breed/ Which were becomen as hard as stones as soon as she was passed over the flom jourdan/ ¶ Zozimas said to her/ Haste thou thus passed thy life so long time without pain or sickness/ ¶ She answered My father I dare not tell the the perils that I have endured/ ¶ Zozimas said. Leave no thing. but say all/ ¶ Truly my father said she I have be seventeen year that I had continually desire to eat and drink such meet/ as I eat in the world/ ¶ And by cause I might not have it· I was in so great heaviness that I might not endure it/ ¶ In like wise the fleshly thoughts and devyllyssh songs came to my mind/ By the which I was greatly tormented/ ¶ But incontinent I wept and smote my breast. in saying to fore mine eyen the promise that I had made to god and to the blessed virgin mary/ ¶ when I departed from the church of Iherusalem/ principally I came for succour to the holy virgin mary ¶ And in weeping and lamenting I prayed her to have consolation & comfort/ ¶ touching the fleshly temptations that came so moche tofore me that I can not express ne tell ¶ For they made me so inflamed of my first sin. that I might not bear it/ ¶ But when I was in these passions. I fell down to the earth for to weep and wail abundantly/ ¶ And in so doing I knew spiritually that the blessed virgin mary which had helped me came for to succour me/ And I never lift up mine eyen from the earth till I was out of these cursed thoughts/ In having alway mine heart to our lady. Tresorye of grace. comfortress of desolate/ ¶ And the very adresseresse of them that been out of the way/ ¶ Zozimas after demanded of her. ●aste thou had no meet ne clothing. The holy Egypcyens answered/ I have eaten the two loves and an half. as I have told/ ¶ And the residue of the time I have eat herbs of the desert ¶ By cause that my clothing was all to torn & in pieces. I have left them. and am all naked/ ¶ let us think here how many alte raconns. as well by reins and great colds. as by extreme hetes of the son that she endured/ ¶ Think we also how many carnal temptations she threw fro her/ Which been so much difficile to overcome to them that have been accustomed therein more than any other temptation/ ¶ After she said to Zozimas/ Alas my friend I am nourished and clad only with the word of my god. which hath done to me so many graces/ The which saith. that one liveth not only by breed. but also by his word. which quykenyth more than the bodily meet/ ¶ Zozimas hearing that she spoke of holy scripture said to her ¶ Mother haste thou learned the books of Moses'/ The Psaulter. and other holy scripture/ ¶ She thenne smiling said to him father believe me certainly. that sith I passed the flom jourdan. I saw never man living but the. ne other be'st of the world/ ¶ I never learned book Ne never heard the psalter radde ne sungen/ ¶ But the word of god which hath so great virtue hath informed mine intendment/ ¶ And this sufficeth to the. that I have told to the ¶ And from hens forth pray for me poor sinful lecherous woman/ ¶ And when she had said these words/ Zozimas kneeled down on his knees. and began to say/ ¶ Blessed be the only god that doth things so marvelous. and in so many persons ¶ blessed be thou my god. which haste showed to me the goods that thou dost to them that dreaden the. and keep all thy commandments/ ¶ Verily my god thou leavest never them that sechen for to serve thee/ ¶ The good woman suffered him not to lie on the earth/ ¶ But prayed him that he would never show that she had said to man living/ ¶ And after said to him/ My father go now forth on thy way in peace/ ¶ And within a year hereafter I shall come again. & show me to thee/ If god give us the grace ¶ With this I pray the to do that which I shall ordain/ ¶ By cause that in your monastery when ye make your holy fastings. which is called Lente/ your custom is to go in to Desert each by himself for to keep his fasting. ¶ When that time shall come. thou shalt not go out of the church. but keep the monastery/ ¶ Zozimas was more abashed than tofore. of that she knew the rule of the monastery/ and began to cry ¶ O my god glory be given to thee/ I know that thou givest more grace with out comparison to them that serve the truly than they demand or ask/ ¶ The holy Egypcyen reprysed his word and said/ father hearken/ ¶ For when thou wouldest depart from the monastery. Thou shalt not mow. ¶ But the holy Thursday of Cene. thou shalt take the precious body of our lord Ihesu christ. and his precious blood in like wise in an holy vessel and shalt come to me on that other side of flom jourdan. without to pass over/ ¶ And then by the grace and mercy of my god and of thine. I shall receive him benignly/ ¶ For I never received him sith I was administered in the church of saint johan in Iherusalem/ ¶ I pray the that thou despise not my request/ But do as I have said to thee/ ¶ With this thou shalt say to Iohn Abbot of thine monastery: that there been some things to be corrected in his church and abbey the which I will not tell to the now/ ¶ But nevertheless thou shalt advertise him to take heed to his religiouses/ ¶ these words said the good woman returned in to her cave and dwelling place accustomed. ¶ The good Zozimas returning to his monastery. kissed the ground where as she had marked/ In praising god/ And said non thing all that year of that he had seen/ ¶ For by cause he durst no thing say/ He entertained with his brethren when they were returned from the Deserts after their custom/ ¶ all the year sighed Zozimas. so much desire had he that it were passed ¶ when the time was come that the brethren should depart. for to go in to Desert. to make their fastings as they had been accustomed/ ¶ Zozimas was taken with a fever/ And therefore he abode in the monastery/ ¶ Thenne he remembered that she had said to him. when he would have gone with the other. he might not ¶ The day of the Cene comen/ And after that all the brethren were returned from Deserts/ ¶ Zozimas in obeying that which that the good lady saint mary Egypcyen had said to him/ ¶ He took a chalices and the precious body and blood of our saviour Ihesu christ/ ¶ And after he put figs and Dates in a little pannier. and in a little pot. pottage with water/ ¶ And so went forth as he had been cauz●e unto the rynage of the flom jourdan/ In abiding the good woman mary Egypcyen/ ¶ And notwithstanding that it was long ●● she came thither/ Yet Zozimas slept not/ fearing that she had been there tofore his coming/ ¶ Wherefore he wept. and prayed god in saying/ My god which haste willed to give to me the grace to see this holy woman/ I beseech the that it may please the to grant to me again that I may yet once see her/ ¶ And in praying and making his orisons. came to him another fantasy/ ¶ And after he said/ Alas what shall I do when she shall come/ how shall she come over the river. ¶ Alas I have no Boot to row her over/ Alas that I am unhappy/ ¶ And thus saying the holy woman came and tarried on that other side of the flom jourdan/ ¶ when Zozimas saw her he was replenished with joy. and thanked god/ Alway thinking how she might come over wychoute boot/ ¶ And he beholding her what she died. He saw her make the sign of the Cross upon the water/ ¶ And after she began to walk upon the water/ In passing over as steadfastly as she had walked upon dry land. ¶ She being yet upon the water said to Zozimas/ What dost thou faint father which art priest and servant of god keeping the holy things/ ¶ And thus saying she came unto the other rivage of the flood. where as was the holy man/ Whom she salued right humbly/ ¶ Then he answered. I was so admarveled of this miracle that I was in manner of a asleep/ Now I know/ that alway it is troth that god saith. which hath promised to them that purify them by penance/ That they been agreeable to him ¶ Alas I know now/ how well I be lass in perfection than they that been in this place/ ¶ And I held me the most perfect in my former monastery. ¶ This done the holy mary Egypcyen said to him that he should begin the Symbol (Quicunque vult saluus esse) et cetera. ¶ After they said the orison Domynycall/ That is to say the Pater noster/ The which achieved she kissed the holy father Zozimas/ ¶ And after received the holy sacrament of the altar her maker and ●●res/ ¶ And after lift up her hands to heaven and said/ ¶ O my god suffer now thy hand maid and poor servant in peace after thy word/ ¶ For mine eyes hath seen thy health. ¶ After she said to Zozimas. Go now in to thy monastery. and live in peace with god/ ¶ And when this year shall be passed. thou shalt come again unto the little Broke where I first spoke to thee/ And yet thou shalt see me again. if it please to my god/ ¶ Zozimas answered/ Would god that I might alway be with thee/ ¶ My mother I pray the that thou moat eat a little of the meet that I have brought to thee/ ¶ Then she took three grains of his Lentylle. and put it in her mouth. saying/ ¶ It sufficeth to have the grace of the holy ghost for to sustain the soul undefoylled of sin/ ¶ then said Zozimas pray for me/ And remember mine Infelycyte/ ¶ Zozimas took her by the feet. in praying her that she would have the state of the poor sinners and himself for recommended/ ¶ these things thus done. the good woman made the sign of the Cross upon flom jourdan. and went upon the water as she died tofore/ ¶ Zozimas dreadful and joyeous returned again in to his monastery/ ¶ But he was dysplaysed by cause he had not asked her name/ ¶ The year passed he came again in to the place afore said/ ¶ And beholding on all sides if he might see her. ¶ But he could fyude none appearance nor knowledge. ¶ And lifting up his eyen to henen made his prayer saying/ ¶ O my god playsyth it that to show to me the Angel. to whom all the world is not worthy to be compared or likened/ ¶ And these words thus proffered and uttered/ he saw over the said broke a clearness shining as the son/ ¶ Under which brightness lay deed the body of the holy Egypcyen/ Having the face toward the east And her hands joined upon her breast/ then Zozimas aroos and went unto the said body/ ¶ By which he wept a long while/ washing her feet with his tears without touching any other part of her body/ ¶ Thinking in himself that he was not worthy to touch her/ ¶ But by the providence of god he found a letter in which was wreton this that followeth/ ¶ father Zozimas put in sepulture the poor body of mary Egypcyen. To the end that in so doing thou render to the earth that which is his/ And powder to powder/ in praying god for my soul/ ¶ Zozimas was much admarveled. In thinking how these letters had been written/ Nevertheless he rejoiced him of that he knew her name/ And praised and thanked god. ¶ And disposed him for to make and begin to dig a pit or a Sepulture to bury her in/ ¶ But for as much as he had neither pykeys ne shovel for to make it/ ¶ He found a little bowhe. with which he began to delve in the earth/ The which was so hard/ that he was a long space of tyme. without to make any thing. ¶ first he was old and feeble ¶ Secondly the ground was hard. ¶ thirdly he was strongly annoyed and wept continually/ ¶ And in like wise resisting. he beheld the corpse of the good mary Egypcyen/ He saw a marvelous great Lyon. which licked the feet of the blessed corpse/ ¶ Then he was somewhat afeard/ For never tofore had he seen such a beast. ¶ Also she had said to him that she had none seen in all the time that she had been in desert/ ¶ then Zozimas blessed him with the sign of the cross. in beholding the said lion/ Which made to him a sign of salutation/ ¶ That seeing Zozimas commanded him to make the sepulture for the good holy woman/ The which he died according to the quantity of her body/ And after in way lynge and weepings Zozimas covered the said body. which was all naked in like wise as he had found it in the presence of the said lion/ Which anon after departed/ ¶ And Zozimas returned in to his monastery. and recounted and told to his brethren the caas in such wise as it happened/ Wherefore they were moche admerueylled/ ¶ And after that time they solempnysed and worshipped the day of her departing out of this world/ ¶ The Abbot johan corrected them which had trespassed and sinned like as saint mary Egypcyen had said to the said Zozimas/ ¶ The which lived in the said monastery unto the age of an hundred years/ ¶ After which time he died in rest/ And his soul went in to the glory of heaven/ ¶ To which he bring us that died on the Cross/ Amen/ ¶ Thus endeth the life of the holy & blessed woman saint mary Egypcyen/ ¶ And next followeth the life of saint marine/ Beginning in latin ¶ Fuit frater quidam/ et cetera Caplm. xliii Sometime a secular man which had but one only daughter/ whom he delivered to govern to one of his friends/ And after he put himself in religion/ where he died with a good will/ all that th'abbot commanded him/ After that he had be there a long space of time/ he oft remembered his daughter/ insuche wise that he became all melancolyus/ ¶ Thabbot seeing his courage changed/ and that he was not so joyous as he had be accustomed/ demanded him the cause of his heaviness/ ¶ Then he answered in weeping/ that he had left in the city an only son. whom he much loved. and for that cause he was melancholious/ and also by cause he wist not how he died/ The abbot said to him/ Go & fetch him and bring him hither to th'end that he may dwell with thee/ And nevertheless the said religious had no son. but only a daughter. as afore is said/ the which had to name marine/ but he would not tell so to the abbot/ by cause he had concluded to bring her in/ in abyte dissimuled/ And went to the city/ which was distant fro his monastery xxxii. mile or there about/ And brought his daughter clad like a man/ and called her Maryn/ In which estate she was therein unto the age of riu●· year. and was sufficiently Instruct/ as well in letture as otherwise in the way of health/ her father showed her how virginity was a fair estate much agreeable to god/ In praying her right affectuously to keep it well/ and that she should be ware and wise from the grins of the fiend. And that she should never late be known that she was a woman/ she comen to the age of xvii. year/ her father died and departed out of the world. ¶ After she became much obeissant to th'abbot and to all them of the monastery/ in such wise that she was marvelously loved of th'abbot and of all the religious weening allewaye that she had be a man. ¶ The said monastery had ii oxen and alytyll cart serving for the religious for to fetch their necessities at the see which was by them a three mile of. ¶ On a time the abbot called Maryn/ and asked him why he went not sometime like as the other brethren died for to fetch vytayllies for the covent. Maryn which was much oberssaunt went incontinent thither/ Now it is to be noted that on the way there was a man named Paudoux. in whose house the said Maryn otherwhile abode all night with his other brethren/ When it was so late that they might not return to the monastery. And it happened that the daughter of the said Paudoux was with child gotten by a man of war ¶ The father saying his daughter great with child began to reprove her angrily and threatened her for to know who hadde-goten it/ ¶ Then by thinstruction of her love. answered that Maryn the religious had done it ¶ The father then accompanied with his friends came to th'abbot/ ¶ recounted to him the case. Whereof th'abbot was greatly admarveled And sent anon for Maryn/ And demanded of him if he had commised this great sin/ Maryn began to weep & said father Abbot I have greatly sinned/ the which dyspleasyth me sore-Wherfore I pray you that ye will charge me with penance such as ye shall think to be appertaining to the correction of my great offence/ ¶ Thabbot in a great fury droof him out of the monastery/ to fore which without entering in again she was by the space of four year/ lying under the gate upon the bare ground/ making there sharp penance for the sin which she had not commised/ And when the brethren went for provision of the covent/ she asked of them breed for the love of god and such penance she endured by the space of iiii. year in which time she endured not only great indigen●es/ But also many rebukes and shames/ as well of the parented and friends of the daughter which had laid to by the said case/ as of other folk thither coming/ which called her paper la●d and hypocrite And yet that worse is/ ¶ After that the said daughter had leyen in a certain time for to no●●●ysshe her child with her paps/ ¶ She brought the child to him sayenge● hold Maryn take this child/ and nourish it like as thou haste made it. ¶ She received it benygnly/ And two year during she nourished it sweetly with such as was given to hi● for the love of god/ ¶ The religious brethren saying her great patience and humility/ moved with great pity and compassion prayed th'abbot that it would please him in preferring mercy tofore the rigour of justice to call again brother Maryn/ which thing he would in no wise do/ having allway against him marvelous indignation because of the said trespaas/ ¶ finably he being vanquished by continual prayers of his brethren/ called him in again and said to him/ Maryn I have great conscience/ seen the grant of thy sin/ yet I admit the nevertheless to come in for to please my brethren which have humbly prayed me for the many times/ I suffer that thou and thy miserable child which hast gotten in adultery be lodged her wythyn as strange persons/ ¶ And by cause that thou art not worthy for to fellowship and commynyke with the brethren. but in doing to them scruple like as the caas shall require/ I ordain that thou be allway subject to make clean all the places of here within/ & take & here away the filth and unclean things/ And also in like wise to fetch water for to wash the pots & dishes and to help the needs of the brethren/ ¶ The which penance she accepted with good will and good heart/ and so long she continued that ●he departed out of this world fro life to death/ ¶ This thing pronounced by the brethren to their abbot/ Which said to them/ My brethren ye know well the enormity of his sin of which he hath not made condign penance/ And therefore it is not decent ne covenable that he be buried in our monastery But nevertheless seen his obedience/ I am content that far in the manner accustomed he buried by you out of the monastery/ The brethren for to do that which was permitted to them came in to the little chambre where he was deed/ ¶ And in dyspoylling and taking of his clothes for to ennoynte him/ They knew that she was a woman. And were marvelously abashed ¶ And began to wail bitterly with great abundance of tears/ ¶ And incontinent camen and showed to the abbot/ Who for this thing was greatly ●oenyd. and touched of a marvelous contrition and displeasure/ ¶ And tell there to the ground. smiting with his hands against his breast and his heed saying/ ¶ O glorious Maryce I beseech the that of the afflyccy●●s which I have given to thee/ that thou accuse me not tofore god/ For by ignorance I have done it/ ¶ Alas if thou hadst told to me the troth/ I had never commised toward the this marvelous faw●e/ ¶ After that he had much lamented and wailed. he died do bury her solemnly within the church of the monastery/ ¶ And that same day came she which had untruly accused her of the caas. for which she had done so great penances/ The which vexed and tormented of the devil confessed openly her sin/ Declaring the name of him which had gotten the child/ ¶ all the Relygyouses' persons of the monasteries nigh by advertised of this mystery/ In the honour of the glorious virgin came to the monastery with their Crosses and tapres light and brenning/ in singing nymphs and psalms/ In praising the name of god/ To whom they thanked and rendered graces of that which had pleased him for the edification of their souls to show to them this marvelous fayte. ¶ And after in the said monastery were showed and done many miracles by the prayers of the holy virgin saint marine/ ¶ Thus endeth the life of saint marine/ ¶ The life of saint Eufrosyne/ & beginneth in latin ¶ Fuit vir. et cetera. Caplm. xliiii IN alexandria was a man named Pafunce moche honourable. and keeping the commandments of god/ He took a wife which was of moche honest life/ As she that was extract of noble parents & virtuous/ ¶ But she was barren & steryle. and much sorrowful. by cause she had no children ne lygnye/ ¶ The good Pafunce was much sorrowful by cause he had no children/ that might succeed to his possessions/ His wife had great solicitude to nourish the poor people. ¶ She served god day & night. continually she prayed him. that it might please him to give her a child by generation. principally by cause that her husband was so dysplaysaunt that he might have none ¶ And he himself semblably prayed/ and forced himself to find some devout man that would pray god for him that he might obtain his desire by the moyen of his prayers. And to that end he enlarged to the poor great quantity of his goods temporal/ On a time he entered in to a monastery where he found a good father. loved of god after the renomee of the country for the contemplation of whom. he frequented in the said monastery divers times. doing there his alms tofore e●he declared his will & desire to the Abbot ne to the religiouses ¶ finably he said to them that he had all his life desired to have generation. but nevertheless he could not have it/ ¶ Thabbot & the religiouses desiring to help in his adversity. prayed god for him in such wise. that by the will of god he had a moche fay● daughter. the which after that she was vii years old was baptized. and called Eufrosyne ¶ And when she was of iii year age. her mother departed out of this worlde· leaving her husband alive. the which informed the said daughter aswell in letture as in good manners/ And in such wise profited. that not only her father & her parents. but also all thynhabitauntesinhabitants of the city. or the most part marveled them: & also of her bodily beauty ¶ So it happened that for her great virtues & perfections she was of many desired in marriage. but all were forsaken except one. which passed all other in richesse and in honours/ ¶ In right young age she was thereto acorded/ ¶ When she was xviii year old. her father lad her to the monastery where he had been accustomed to pray god. And there gave great quantity of money/ & said to th'abbot/ ¶ father abbot loo here the fruit of thy prayer/ Nevertheless I am constrained to mary her I require the to pray for her/ ¶ Thabbot admonested her to live in honest. chastity & patience. and also sovereignly to dread god/ ¶ And she bēynge in this monastery. where she sojourned with her father by the space of three days began to have contemplation in the good & honest conversation of the religiouses And thought in herself that well happy were these men religiouses/ which in this world were semblable to angels. and in the end of their life should deserve the glory eternal/ ¶ The three days passed Pafunce required at the abbot that he would give the benediction to his daughter. And they would return in to the city/ ¶ And thus saying she kneeled down on both her knees tofore him in saying/ My father I beseech the that it may please the to pray for me. to the end that god will save my poor soul/ ¶ These words said the Abbot laid his hand upon her ¶ The god that knoweth the creatures tofore they were born bless the and make the to have part in his Ream/ ¶ After that time as oft as her father found any religious persone· he lad him in to his house. And prayed him to pray for her/ ¶ The Abbot had a custom to make feast and solemnity the day that he was Instituted Abbot of his monastery/ ¶ That day coming he sent to the house of Pafunce. for to pray him to come to that solempnytee/ ¶ The religious that came found not the say-Pafunce at home/ ¶ But it was told him by his servants. that he was gone out/ ¶ Eufrosme that seeing called the religious. and axed of him many things/ ¶ first how many brethren were in his monastery/ The religious said that there were three hundred & two and thirty/ ¶ After she axed if there were any dyffyculte to receive in to the religion of any that would render him religious/ ¶ To whom he answered that nay/ saying that our lord god had said that who so ever would come to him. he would not cast him out from him/ ¶ thirdly she demanded if they song the psalms all together And also how they fasted/ He answered that everich fasted after his power/ But they song all together. ¶ And also she asked of all the rules of the said monastery/ And he told all to her ¶ After she said to the said religious that her will was to lead the state and life of religion/ But she dread moche to offend her father. Which would do her to be married/ ¶ The religious said to her/ My sister deliver not thy body to a man mortal. but to god which is immortal give thy beauty/ And secretly take the habit of a man/ and make thyself religious in some monastery. where some ever it be/ ¶ Which thing hearing the said daughter was greteli comforted and rejoiced/ ¶ But nevertheless she had in herself some heaviness/ By cause that she could not advise her by what moyen she might do and accomplish this thing/ For she durst not trust in any lay man/ ¶ The religious said to her/ Thy father shall be three or four days in the abbey/ ¶ And therefore send for some devout religious man/ Which right gladly shall purvey for thy caas/ ¶ And thus as they devised together. came her father/ Which demanded of the religious the cause of his coming thither/ ¶ The which said to him that his Abbot prayed him that it would please him to come to the solemnity of his feast/ ¶ Pafunce much joyous of his coming went in to a ship with the religious. and came to the monastery/ ¶ incontinent that they were departed/ Saint Eufrosyne desiring to accomplish and fuldoo her purposes and intention. sent for to seche a religious of the monastery of the Abbot Theodocyen/ The which being comen to her. she anon recited to him. and told her caas and intention/ ¶ And that which she had enterprised to do and accomplish/ ¶ And then he hearing these fair and devout words said to her/ ¶ My love and friend god hath taught us. that who that renouncyth not father and mother. their children and themself by their free will. is not worthy to be disciple of our lord Ihesu christ/ ¶ And therefore I say if thou mayst. thou oughtest to renounce thy parents and kinnesfolke. for to ensue and follow Ihesu christ/ ¶ Remember the not· ne take no thought for the heritage of thy father. for there ●en enough of poor widows and of poor monasteries. to whom he may distribute and deal his goods/ ¶ Saint Eufrosine answered. I trust in god and· in thy words/ And pray the that thou wol●e pray for me/ ¶ And that incontinent. thou cut of and take a way mine hairs/ ¶ The religious his orison made in praying said/ ¶ Our lord god which hath delivered from peril all his saints will keep and preserve the from all evil/ ¶ Anon after he cut of her hairs/ And that done departed from thence. giving praysinge to our lord god. and considering in herself what she had to do for to entry in to the religion of women. ¶ ●nowynge that her father in seeking her might happily find her there/ ¶ And therefore in leaving the habit of a woman clad her with the habyle of a man/ ¶ And after departed from the house of her father. and went in to the monastery. thither as he was gone. ¶ And incontinent that she knew that her father was departed She found the manner to speak with the Abbot/ giving him to understand that she was a man that gladly would be there Religious. and named herself Smaradyn/ ¶ The Abbot received her gladly/ and for as much as she seemed a child of young age. ¶ She was delivered to be endoctrined and taught in the rules of the religion to another Religious man. named Agapyton/ ¶ She being there. by cause she was much fair. and principally of visage/ Many of the religiouses began to murmur in saying/ That it was a devil in likeness of a religious/ ¶ And that by her beauty many of them were fall in sin/ ¶ finably they said it to the Abbot/ The which that knowing commanded to Smaradyn. that he should make his prayers alone in his little chambre/ And that he should no more come in to the church/ ¶ Which thing she died gladly and held her there so solitarily. that all the religiouses marveled of the great constance that she had in so young age/ ¶ Her father Pafunce returned fro the said monastery/ And when he was comen home. he found nought his said daughter And anon was surprised and taken of a great and marvelous sorrow and heaviness. ¶ And began to ask all his servants and chamberers where she was become. and wh●ther she was goon/ ¶ To whom they answered that in the morning she departed out of the house as they supposed. for sith they had not seen her. ne knew not where she was become. In continent and without tarrying he sent his messengers to all parties. and fro Religion to religion: as well in alexandria as in Egypte. But he could here no tidings. whereof he was full of heaviness. and so right sorrowful that uneath it may not be said. He made so lamentation and sorrow. that he said these words/ ¶ Alas my sweet d●ughter mine only consolation. and all the pleasance of mine eyen. Which is he that rob & took the away from me/ And that hath quenched my light and all mine hope/ ¶ Alas now is defoiled the beauty of thy face/ ¶ A cursed be the wolf that hath borne away my sheep/ ¶ Alas in what set or in what land may she be hid ¶ O land hide not from me my dou●ghter Eufrosyne. But do so moche that she may be rendered to me again ¶ such words and other moche marvelous and piteous said Pafunce. in wailing so moche· that the assistants and dwellers of the city were excited and stirred to make lamentation and cries/ ¶ And after he returned to his holy Abbot. To whom in weeping he declared the cause of his great sorrow and discomfort/ To the end that he & his religiouses should pray to god that he might have hasty and shortly tidings of his daughter/ ¶ And that they disposed them to fast and make denowte orisons du●ynge an hole week/ But nevertheless they heard of her no manner tidings/ ¶ Saint Eufrosyne prayed in like wise to god. that never her conversation should be showed to man ¶ After came the Abbot to her father Pafunce and said to him/ My son rejoice the sith we have no revelation of her/ ¶ We believe steadfastly that in what place that ever thy daughter be. she is in the honour of god/ And hath no dystrowbling ne empeshement/ ¶ That hearing Pafunce was a little comforted/ And after that he had thanked the brethren he returned in to his house/ ¶ Certain days after passed the said Pafunce returned in to the abbey/ And recommended him to the brethren In requiring them much humbly that they should pray for him and for his daughter. And singularly to the abbot to him saying. ¶ Alas good father my sorrow renewyth from day to day more and more/ ¶ Truly I may no longer bear it without death/ ¶ The Abbot seeing that he was so much sorrowful. brought him in to the chambre where as saint Eufrosyne was. not knowing that she was his daughter/ ¶ And called the religious that had the charge of her. named Agapyton/ ¶ Saint Eufrosyne hearing her father was moche abashed/ And weeping with great tears began to comfort her the best she might. as she had not be of his knowledge/ ¶ Her father beholding that her face was all covered with her habit. and greatly changed for her fastings and abstinences. which she continuelly made. knew her not ¶ After the lamentations and wailings/ saint Eufrosyne began to speak to her father. of the excellence of the glory eternal/ ¶ And how by abstinence. Charytee alms. chastity. and also in like wise by the virtue of humility might begotten the sovereign be atytude or blessedness/ ¶ After she admonested him to despise and contemn all worldly things In showing to him. that a man ought not so moche love his children as god/ ¶ But by cause that she saw her father in moche great tribulation. she would comfort him at last. and said to him. ¶ Know my friend for truth as I believe. that thou art beloved of god/ ¶ And that if thy daughter were in way of perdition god would have showed in what estate she were in. ¶ I believe that she hath chosen the way of health/ ¶ For he that forsaketh not all that he hath. may have no part in heaven/ ¶ Leave then thy malencolye. and be not cause of thy perdition and loss/ ¶ Have patience and steadfast hope/ ¶ I have herd oft my master Agapyton speak of thee/ ¶ And how thou haste prayed the religiouses for to have tidings of thy daughter. ¶ But I have oft prayed to the end that thou sholdeste have patience. And have desired for to see the for to comfort the. with the least harm that I might/ ¶ And after the said to him/ My lord and my friend go thy way I pray thee/ ¶ And notwithstanding that she desired him to go his way. Nevertheless she wept and had compassion of him/ ¶ For nature might not lie/ ¶ Pafuncyus her father by her words/ was moche comforted/ And nigh as moche as he had found his daughter/ ¶ After he recommended him to the prayers of the Abbot and Covent/ And returned home to his house/ ¶ Saint Eufrosyne in the habit of a man lived eight and thirty years ¶ And anon after came to her a sickness and malady. of which she died/ ¶ And duting the said malady. her father came to the abbey for to visit her/ notwithstanding that he wend alway that she had been the religious Smaradyn/ ¶ And entered in to the chambre where she lay sick. and found her almost deed/ ¶ Then he began to weep saying/ Alas and what shall I do/ ¶ Where been the promises which thou haste made to me Smaradyn/ ¶ Where been the sweet consolations and the pleasant words. By which thou promysedest to me. that I should see my daughter. ¶ Alas I have not only lost my daughter. But also I shall lose the. the which haste given to me so moche comfort/ ¶ Alas who shall comfort my poor old age. and whither shall I go/ ¶ Who shall be helping to me in my heaviness/ Now am I constrained to weep my double evil and harm of the and of my daughter/ ¶ It is eight and thirty year go sith I lost my daughter/ Now I return in to like sorrow. ¶ Alas where shall I now find consolation and comfort/ ¶ I shall descend weeping in to hell if god have not pity upon me/ ¶ Smaradyn seeing his heaviness had compassion on him/ ¶ And recomforted him saying/ Wherefore tormentest the thou thus/ Wolte thou flee thyself/ ¶ Ne thynkesse not thou that god is almighty for to comfort thee/ Make an end of thy heaviness/ ¶ Think how jacob wept for his son joseph as deed/ And yet after our lord god showed him to him/ ¶ I pray the for the honour of god. that thou leave me not by the space of three days/ ¶ Thenne her father Pafunce supposed that the noble religious Smaradyn without fault should show to him some thing in some manner that he shall have knowledge of his daughter/ ¶ The three days passed incontinent came again Pafunce to Smaradyn/ And said thus ¶ My right sweet friend the three days been now passed/ I have tarried. like as thou saidest to me/ ¶ Then saint Eufrosyne knowing that the day approached and drew nigh in which she should deye· said to her father/ ¶ My lord and my friend I know that I shall not live long And that god hath helped me to fight against the devil unto now/ It resteth only that I give the consolation of thy daughter Eufrosyne/ ¶ believe surely that I am she/ And therefore be constant and mighty without in any wise to anger the ¶ And this that I show to the. ne show ne declare it to any man living/ ¶ But thou alone tofore that I be put in the earth. shall wash me. To the end that no man know that I am a woman/ ¶ I have promised many lands and possessions to the church here within/ ¶ And therefore thou shalt accomplish and fulfil my promise. It is a place of great devotion/ ¶ Pray for me. I command the to god. and my body and my soul/ ¶ And in saying these words she rendered and gave her spirit to god ¶ when Pafunce the father of the good lady had herd these words/ seeing that she was then deed. fell down to the earth as deed/ ¶ After this ran Agapytus. and he seeing that Smaradyn was deed. And Pafunce fallen down to the earth. casted water in to the visage of Pafunce. In saying/ ¶ What eylest thou my lord and friend. Arise up/ ¶ Pafunce answered. Alas that I die not right here/ This day have I seen things enarrable/ ¶ After he rose up and fell upon the face of his daughter. & wish her with his tears/ ¶ And when he had long wailed and wept upon the body/ He said with an high voice. ¶ Alas my sweet daughter. why haddest not thou more sooner showed and manifested thyself to me. To the end that I had died gladly with that ¶ Vnhappynesse is comen to me. sith that· thou haste hid thyself so long from me. ¶ Alas how haste thou vanquished and put under thy feet. the adversities of this world. And now thou art in eternal glory/ ¶ Agapyton that hearing went to the Abbot and showed him all the caas/ ¶ when the Abbot was comen/ In like wise he began to weep with Pafunce in saying/ ¶ O Eufrosyne spouse of Ihesu christ/ The time is comen that thou oughtest to remember thy brethren/ ¶ Pray for us. to the end that we may come to the port of health/ ¶ all the bredern there assembled and seeing this miracle. glorified & worshipped god in saying. ¶ Honour and praising be to god of heaven and of earth/ Which that maketh not only to men marvelous things. but also to women/ ¶ And thus as all were there assembled for to bury the corpse/ A brother which had but one eye. kissed her. And incontinent he saw clearly with that other eye/ ¶ Her father distributed and dealt all his possessions and livelihood to the said church and monastery. And rendered and became himself religious in the same place and monastery/ Where as he lived ten years after/ And after his death finably was buried by saint Eufrosyne his only daughter. and saved in heaven/ ¶ To the whrche by their intercessions and prayers it may please god that we may all come at the end of our days/ ¶ The which grant us the father. son. and holy ghost/ Amen/ ¶ Thus endeth the life of the glorious saint Eufrosyne/ ¶ Of saint Frontynyan. Which beginneth in latin ¶ Quomam sepe desideratis/ Caplm. xlv ¶ Those been the conditions of them that lyven in the world/ ¶ let us demand and ask first the Ream of heaven/ ¶ And let us do after justice ¶ And by this moyen all good things shall come to us/ ¶ After that ever each of them. after his power intended to prayer the best wise they might. ¶ But the good father prayed not only for himself. but for all the other ¶ Long time after that they had lived in the said Desert/ The enemy of nature. which is alway envious/ principally of them which done penance/ Tempted theym· and assailed with many assaults/ In such wise that he made them all to murmur. and to grudge against their Abbot/ And said that one to that other/ Wherefore is it that our Abbot hath made us to come in to this Desert/ ¶ They that been in towns and castellis: shall have as well heaven as we. So that they done good works. ¶ And we slay ourself here by fastings. And by abstinence we dyen for hungres/ ¶ And thus the most part of them were moved to return to the world/ ¶ This knowing saint Frontinyan came to them. and said/ Wherefore ally my brethren come ye hither with me for to murmur and grudge against god/ know ye not well by holy scripture. that a just man shall never die for hunger/ ¶ And if he have not for to eat. God shall send him some by his angel. Like as he hath done to many of whom we read/ ¶ Think that god hath alway his eye upon the devout souls/ Think also how god nourisheth the ravenns within they neest. when the father ne the mother will not nourish them by cause they been white/ ¶ when they been first hayghte or borne/ ¶ My brethren have ye alway the love of god in your hearts. And I assure & certify you for truth. that ye shall never have default of meet ne of drink/ ¶ And if it so happened/ which I believe shall never come. that ye should have hunger or thirst/ And when it so were/ then might ye have cause to accuse god of the words that he hath said in the gospel/ thus saying to him/ ¶ O god we have kept thy commandments. And have believed that thou haste said. that is to wite that thou shalt nourish thy servants with heavenly meet/ We have had in the hope. nevertheless thou haste left us/ But I pray you all ne murmur ne grudge no more thus in likewise as our faders ancient died in Desert. when they were delivered from the hand of king Pharaoh/ ¶ Abide ye. and tarry a while. And ye shall know how god pourneyth to them that dreadeth him and loveth him ¶ After these words of saint Frontynyan all they ceaseden their murmurations and grudgings/ ¶ And of that they had so done they were much sorrowful and dysplaysaunte/ ¶ On a night after that they had so been corrected/ An angel appeared to a Rich man/ ¶ And said thus to him/ ¶ Thou man that livest in great delyces & worldly playsures. and having abundance of goods. and the poor servants of god been in Desert which have great hungres/ ¶ I advertise and counsell the that thou arise up. And that thou send them some meet for to eat/ ¶ Or else thou shalt run in to the indignation of god/ ¶ The man sleeping was greatly admerueyled/ ¶ On the morn early he called together all his friends. and recounted to them all that the angel had showed to him/ ¶ But he knew no thing in what place the holy faders were/ ¶ Wherefore he could not do that the angel had said to him/ ¶ On the morn he was yet again menaced threatened and beaten by th'angel/ By cause he had not accomplished and fulfilled his commandment ¶ In like wise as he died tofore he died do assemble all his friends. for to have counsell how he might do that. which the angel had commanded him/ In showing to them the wounds that he had received of the angel/ ¶ And notwithstanding none of them wist not what to say/ By cause they knew not the place where the religious were in desert/ ¶ Among the other there was one wise man. that counseled him that he should lad and charge three score & ten Camellis with victual/ And to let them go there as they would. without to be lad ne conduited of any person/ ¶ For if it were so that such revelation came of a good angel. He should pourney for them/ And if it came of an evil angel. He should take it in patience/ This counsel pleased to all them that were present/ ¶ And it was so executed in lading three score and five Camellis with victual for the religiouses/ And five other with victual for the said Camellis/ ¶ After they were thus laden. he made his prayer to god thus saying/ O my god I require the. as Provyder of all them that lyven/ That it may please the to address and to govern all these Camellis to go to the place where thy servants been/ in such wise as it shall please thee/ And also to bring them home again. if it so please the. without empeshment or letting in to mine house/ ¶ Then he made them to depart without any person to go with them for to be their guide/ ¶ And so they went along by a mountain by the space of four days/ And finably came to the gate of their monastery/ ¶ And by cause that they song their service. they might not here those said Camellis. ne their great sownettes ne bells/ ●auf only the Abbot. which was nigh the gate/ Which was first advised and had knowledge of them to his great joy and exultation. By cause that god himself had purveyed to his needful petition and prayer ¶ The said Abbot Frontynyan said no word unto the time that all the service was accomplished and ended/ ¶ And after the end of the said service. he called together all his brethren To whom he said/ ¶ O my brethren where been now your murmurations and grudgings/ ¶ See ye now how god hath sent miraculously these Camellis laden with victual/ ¶ all they together rendered and gave thankings to god. In praising and magnefyenge his name/ ¶ And after dischargeden and unloaded the said Camellis·s and wish their feet/ And that done. they gave to them to eat such meet as they had brought with them/ ¶ And with that also went to the mountain for to fetch grass. for to refresh them more largely/ ¶ On the morrow the Abbot departed ail the victuals/ And laid again on the Camellis half their lading/ To the end to eschew the sins that they might commyse and do by over great abundance and plenty of those goods/ ¶ And scent them to him agaynt that had sent them/ ¶ In praying to god/ that from all harm and evil he would keep them/ and also their master and lord/ ¶ Seven days after they of the house of the said rich man which had sent forth the said Camellis/ ¶ One of them heard the sownettis and bellis. & sawenge them coming together. and And advertised and told the other/ ¶ Then all they all together went to meet them/ And found them all together all hole/ And not lener ne in worse point than they were at the it departing. for all their far and long journey/ ¶ The rich man which tofore was heavy. doubting the loss of his Camellis. received them joyously. In loving and praising the name of god/ ¶ And after that same time during the life of the said saint Frontynyan continued to send to him oft of his goods. as well for him as for his religiouses. by which the said had no sufferance of hunger. ne necessity of any thing/ And this thing happened the thirteenth year of the Empire of Anthonye Emperor of Rome/ ¶ Saint Iherom saith upon this paas/ that who some ever shall do alms unto the servants of god. And have toward them a piteous heart. In enlarging to them of his goods for their necessities. He shall be rewarded of god in this life or in everlasting life/ ¶ The which give us the father. the son and the holy ghost/ Amen/ ¶ Thus endeth the life of saint Frontynyan. which was a devout and holy religious/ ¶ Here followeth the life of saint simeon hermit/ And beginneth in latin ¶ Sanctus simeon. et cetera Caplm. xlvi Saint simeon was not he the received in the Temple our saviour and redeemer Ihesu christ. ¶ Forty days after he was borne. The which made the Psalm Nunc dimittis/ ¶ But this holy man of whom presently we shall read. was hallowed of god in his mothers womb/ ¶ He was sweetly nourished of his parents and friends/ And kept and drove the beasts of his father unto thirteen years of his age/ ¶ Thnne it happened as he kept those beasts. that he apperreyved a church/ In to which he entered leaving his beasts in the fields/ And in that church then was radde the epistle of saint Paul/ ¶ incontinent saint simeon a●yd an ancient man. what signified that. which was then read/ ¶ The which answered to him. that the epistle signified/ How a man ought to love and dread god with all his might and thought/ ¶ Saint simeon asked what it was to lay to dread god/ ¶ The said ancient man answered to him/ My son why mockest thou me/ ¶ The child answered to him/ My father I ask the as him which may comfort me. I am as a ●ude ass and ignorant which knoweth no thing/ ¶ And therefore I pray the that thou wolte teach me in that which I shall demand and ask the The ancient father in hearing these words taught him in this manner and said. ¶ My son who somever fastyth and mekyth himself in keeping the commandments of god. forsakyth father and mode● friends. and all the goods of the world. In following the doctrine of holy faders. he shall have for his heritage the ream of heaven/ ¶ when the child heard these words he kneeled down tofore him saying/ ¶ Thou art my father and my mother/ And with this I take the for my Dyrectour of all my works and operations/ Thou haste this day saved my soule· the which was in the way of perdition. ¶ Now I shall go in such wise as thou haste taught me. Or god shall conduit and lead me/ ¶ His will of me be done/ ¶ Yet the good father informed him that he should have patience in adversity/ ¶ And after this the said simeon went unto a monastery. of a right perfect man. named Thymothee. Tofore the yates of which monastery he tarried five days without meet and without drink/ ¶ After the said five days. the holy Abbot Thymothee came out of the said monastery. And found the child simeon/ ¶ And he asked him of whence he was/ And if he had done any harm. by cause he was fugy●yf/ ¶ Saint simeon answered saying Sire I have not beguiled ne troubled my friends. ne none other persons of the world. ¶ But I desire to be the servant of god. if it please him/ ¶ To the end that I may save my soul the which is lost/ ¶ And therefore I pray thee/ that thou receive me in to thy monastery for to serve all the brethren therein. ¶ Thenne the good Abbot took him by the hand. as he had known his great devotion/ And lad him in to the monastery/ saying to the religiouses ¶ all ye my brethren I deliver to you this child named simeon. for to teach and inform him in the Rules of our monastery/ ¶ And therefore I command you that each of you be to him as his father/ For I believe that he shall be of the number of perfect men/ ¶ The child simeon served the said religious by the space of four months/ In which four months he learned the psalter. In living alone spiritually/ ¶ For the refection that he had with the religiouses. he gaaf it secretly to the poor people/ ¶ And notwithstanding that the brethren took their refection alway at even. saint simeon took no thing but on the seventh day/ ¶ On a day among the other. he took the cord of the pit. by which they drew the water/ and bound it on his bare flesh about his reins and his shoulders/ ¶ And so fast he bound it about. that the cord entered with in his flesh unto the bone/ ¶ And for this cause his flesh rooted. and was full of vermyn The which fell from him in such wise as the good simeon walked ¶ Now it happened that the brethren knew that he eat not but from one son day to another/ And they found him giving his portion to the poor people ¶ And so they accused him to the Abbot saying That he broke the rules of the abbey/ And also that he was all infect. And they felt him much stinking/ ¶ The Abbot made him to come speak to him. In reproving him of his straight life. By cause he eat not every day once like as he himself died/ And there was no disciple above his master/ ¶ And after he made him to be despoiled/ And then they found how he was bound with a cord. And that it was the cause why he stank so/ ¶ The Abbot was greatly abashed. and prayed him that he would go out of the monastery. But first they took it from him with great pain and smart/ And died do hele him/ ¶ And that done he departed out of the monastery secretly/ And went unto a desert place. which was not far from the said monastery/ Where he found a pit. which was not used/ And in which was no water/ but there were therein evil spirits. ¶ The night following was showed to the Abbot Thymothee. that many armed people came for to assyege the house for to have the good servant of god simeon/ ¶ And if they would not deliver him/ That they would thretene to bren them and all their monastery/ ¶ when Thymothee was awaked considering this revelation/ And that he had so blamed the servant of god. was sore afeard. and recited to his brethren the said revelation/ ¶ And how he was therewith sore troubled/ ¶ The night following came about the house moche people. that cried with an high voice/ ¶ Thymothee deliver to us simeon. ¶ He is better beloved with god than thou/ Wherefore haste thou troubled him so hardly/ ¶ all the heavenly court is wroth with thee/ ¶ By cause for him god shall do marvelous things/ which man never died/ ¶ incontinent Tymothee aroos. and went to his brethren. commauding them that with our delay they should go and find simeon/ or else they were all in way to die within their monastery/ ¶ The brethren anon went out of their church for to go seek where they might find the good simeon/ but they could not find him/ ¶ Then they returned to the Abbot saying. that they had searched over all safe in the pit of the desert/ ¶ The abbot which of these tidings was much dysplaysed. took with him fine of his brethren. with whom he transported him unto the said pit. wherein the good simeon was descended/ ¶ And tofor ●r they would go down in that place. they made their prayers to god to have grace for to find the good religious simeon/ And that he would keep them from inconvenient/ And that done they descended in to the pit ¶ The holy man simeon seeing them there said to them/ O ye servants of god/ I pray you suffer ye me to abide here. that I may yield my spirit to god/ For I have but a little while to live/ And my soul is yet all grieved of that I have infect your house/ ¶ The Abbot answered/ Certainly my friend we shall not leave the here/ But thou shalt come with us in to our monastery/ For we know that thou art loved of god/ ¶ these words said they brought him would he or no into their church/ In which all they fell down to his feet. and cried him mercy of the offence that they had done to him/ ¶ Saint simeon weeping said to them/ Helas my brethren ye grieve me to exalt me thus that am a poor sinner/ And ye been so holy faders/ ¶ A year after dwelled saint simeon in the said monastery/ And after he departed secretly in to a solitary place Which was not far from the said monastery/ ¶ And there edified a little cloisture of stones/ And there dwelled he three years/ ¶ In that time began his fame to grow in the places nigh unto his habitation in which he dwelled after by the space of xvi years/ ¶ Then it happened that his said fame and renomee spread over all the country/ ¶ And was so agreeable to the people. that they made to him two churches. in which he dwelled yet by the space of four year/ ¶ The which years passed. he di●e many great miracles. In healing by his prayers many that were dumb/ Some demonyakes. Blynde· deyf. Lazars. and other sicknesses/ ¶ Moche people. as well Sarrasyns as Persauns. and of other far regions hearing the bruit of his virtuous renomee camen to him/ as well for to serve him and honour him/ as for to receive the faith catholic of him ¶ He being in the said place. the devil appeared to him in the form of a shining angel·s being in a chariot which was conduited & lad by the strength of horses all inflamed. the which lighted all the place. where as saint simeon was/ To whom the devil began to say these words. simeon take heed to that which god sendeth to the by me/ I am come hither for to ranyssh that in this chariot/ as was the good prophet Helye. Thy time is comen/ Come up with me her in/ To the end that thou come in to paradise/ ¶ Where as been the angels accompanying the mother of god/ the Apostles. and all the heavenly court/ ¶ And defer it not/ For I will return to heaven/ ¶ Saint simeon full of humility & prudence. that somewhat was deceived made his prayer to god in saying/ Helas my Redeemer. me that am a poor sinner. Wilt thou ravish in to heaven ¶ And in saying these words. he lift up his right foot and his hand also. for to mount and go up in to the charyott/ ¶ But first he made the sign of the Cross upon the said chariot/ ¶ And incontinent it vanished all away/ Where by he knew that it was the devil. which would have deceived him/ Whereof he was moche abashed/ ¶ And by cause that his right foot was over ready to ascend in the said chariot/ He made it to bear penance. ¶ For he was an hole year upon a pillar having only one foot on the earth/ And there sustained him but one foot/ ¶ There engendered a postom in his leg. out of which fell down great multitude of vermyn. aswell upon the pillar. as upon the ground/ ¶ Now he had with him a young disciple named Anthonye. which after wrote his life. The which in obeying the commandment of the said saint simeon. gathered & took to him the said vermyn that fill fro the said apostome/ that which he putting them in to the sore. saying to them th'example of job ¶ Take ye & eat that god hath sent to you/ ¶ Bazylle king of the Sarrasyns' hearing the fame of his holy life transported himself for to see him. ¶ And he being comen found him praying to god. ¶ But in so doing fell down a worm from his sore upon the same king/ ¶ The which moved of a fervent devotion that he had to the holy man. took the same worm and laid upon his eyen/ ¶ Saint simeon reproving him asked him wherefore he had so do. saying to him that it was no thing but a worm/ To whom the same king answered that it was no worm. but it was a precious stone/ And so it was verily/ ¶ For by miracle. and by the great faith of the said king. the said worm in his hand was converted in to a precious stone named Margaryte ¶ And therewith departed the good king replenished in good faith/ ¶ And took leave of the holy father simeon/ ¶ Long time after his mother heard tidings of him. And came to his church for to see him/ ¶ But by cause that women never entered in where as he was/ The good holy man which had herd and well understand the voys of his mother. died do say. and prayed her/ that she would have a little patience. and that in short time by the pleasure of god. they should each of them see other That seeing his mother begun to weep saying to him/ Helas my son this is the receiving & reward that thou dost to me. for to have born that in my beli. & have yeven the sweet milk out of my paps. & after so sweetly have nourished/ Certain I have done poor nourysshing. when in stead to receive me. thou yevest to me weeping & wailing/ Helas who should not weep that heareth her son thus speak to his mother/ ¶ when the holy man heard the lamentations of his mother/ He began to weep as strongly as she died/ And after he said to her sweetly without to see her face/ ¶ My lady & my mother weep no more. For I promise you that within short time we shall see each other/ ¶ His mother not content of his answer. prayed for to see him more than tofore/ saying/ ¶ My son I pray the in the name of him that hath formed the. sith that I have be so long out of thy presence. that now I may see the. or that I may more plainly here thy voys/ or else I am deed/ ¶ Think how thy father is deed for love of thee/ Helas my sone· do not so that I die in this heaviness/ ¶ these words said. she slept as heavy & sore grieved/ For three days & three nights she had continually prayed for to see him/ ¶ Thenne saint simeon began to pray god for her/ And incontinent she rendered up her soul to god ¶ That done the deed corpse was born tofore the holy man/ that which made his prayer to god for her saying/ ¶ My god I pray the to take the soul of my good mother/ the which hath endured so much sorrow for me. & anon the body of his mother began to move in the presence of all the assystentis/ ¶ And after saint simeon made an other prayer saying/ My god which syttyst in throne above Cherubyns. and that seest clearly all things. unto thabysms & lowest places/ And Adam tofore he was born. which haste promised thy ream to them that love the. the spakeste to Moses in thenflammed bush. & gavest thy benediction to Abraham Which puttest the souls of good persons in eternal glory & them of evil life in perpetual fire. ¶ And also that gavest refection to Helye by two crows Now receive the soul of my mother with the holy faders. like as only thou mayst do. & none other/ ¶ After this prayer accomplished. he ne lived but xvi year/ ¶ In the time nyhe unto his monastery toward the parties of the north dwelled a dragon. which was so venomous. that there about as he was grew no grass ne herb ¶ That dragon by caas of fortune or otherwise. was put in his right eye a stake of a c●byte long/ & so came tofore the place where as the holy man was. ¶ And by a sign only that the said simeon made upon the said dragon. the stake fell out of his eye/ The relygiouses' then being present seeing this miracle. with drew them together to their monastery & gaaf devoutly thankings to god ¶ The said be'st thus guarished & healed as said is withdrew him from them. without doing any displeasure in any wise/ ¶ And after that all the brethren religious were withdrawn in to their church the same dragon fell down humbly tofore the door of the said church. for to give thankynges to the holy man Simeon of the good that he had done to him by his prayers/ ¶ In the time a woman drinking out of a stone pot. received drinking in to her body a little serpent. being in the same pot/ Whereof she was so● grievously seek. that the Physicyens ne the Magycyens could find no remedy/ ¶ then was she brought unto saint simeon/ The which incontinent set her on the ground/ ¶ And without to give to her any medicine made her to drink of the water of his monastery/ ¶ And as soon as she had drunken thereof/ The serpent sprang out or her body. as long as three cubytes or there abowtes/ And the woman was all hole and guarished/ ¶ And the same hour the said serpent cleft asunder/ And was hanged up in the same place by the space of seven days for a perpetual remembrance/ ¶ It was so that in the said place there was no water· In such wise that not only the men. but also the beasts ●eyed for thirst ¶ Thenne saint simeon was required to pray god that he would give to them water/ ¶ And incontinent the ground opened. and cast out water abundantly/ ¶ And after he died delve in the said place to the deepness of seven cubytes/ And never after they failed water/ ¶ In that country there was a beast named Pard/ Of which be'st when the lion had to do with her. he engendered on her. another be'st called a leopard/ ¶ For the cruelty of that be'st durst no person go thorough the fields/ ¶ That seeing the dwellers in that country. For to have aid & comfort came to saint simeon/ ¶ The which commanded them that they should sow and spring on the ground the water of their church. in the places where as the said be'st haunted. And so they died/ And anon they were of him delivered. ¶ And anon after they found the be'st miraculously deed/ ¶ Then they thanked god. In the name of whom saint simeon made so great & evident miracles/ ¶ And when he died any on any person. he deffended them that he should never show any thing. but only they should thank god. and nothing him/ giving to them to understand. that god had healed them. and not he/ ¶ Above all things he forbade them that they should not swear the name of god/ but only for just cause ¶ And for unjust they should swear by the name of simeon the poor sinner/ ¶ And saint Iherom saith. that yet in the parties of the east and other strange regions. they of the said parties and regions swear only and comynly the name of saint simeon/ ¶ A thief named jonathas for the great and mischievous evils that he had done. was so strongly chased that he was constrained to entry in to the church of saint simeon/ And embraced a pylar by the which he stood/ ¶ Saint simeon demanded him what he was/ ¶ And wherefore he was there entered/ To whom he answered. I am jonathas. which have done so much evil in the world. But I will repent me. and do penance/ Thenne the holy man said to him/ Thou art right welcome my brother. for the penitentis is the ream of heaven/ But come not hither for to tempt me. ne also for to return to thy sin/ ¶ And thus saying came the officers of Anthyoche that said to saint simeon/ ¶ deliver to us the thief jonathas. or else all the city shall arise and move them against the. For the beasts been red● for to devour him/ ¶ Saint simeon answered. My friends I have not brought him hither. It is a greater master than I ¶ And therefore if ye may take him with you/ For as touching to me I dare not touch him. by cause I dread god. which hath sent him hither/ ¶ Then they returned and said to the lords of the justice/ where they had fond him/ and that which simeon had said to them Wherefore they durst not touch him/ ¶ The thief jonathas which thenne was converted. and contynuenge in lamentations and weepings/ After that he had been there seven days. in holding the said pylar. said to saint simeon/ ¶ My lord and friend if it please the I am ready to go hens/ ¶ simeon answered/ Arte thou now weary to do penance. And wilt thou return to thy malice accustomed. jonathas answered/ Nay my lord I am not But the time is come that I must die/ ¶ And in saying these words. he yielded up his spurt to god. Thenne as they would have buried him came the justyces of Anthyche. weening to have taken him/ ¶ saint simeon thenne answered. ¶ My friends he that sent him hither cometh to fetch him with all the celestial cour●e. The which may you and your city make to sink in to hell/ And the poor jonathas thief make to ascend in to heaven ¶ And know ye that I myself. if I had known that god would not have be dysplaysed with me. I would have delivered him to you/ And therefore travail ye no more/ ¶ The lords of the justice hearing these words returned again. And recounted and told all that they had seen/ ¶ A little time after one named Anthony. Of whom is tofore spoken. and the which had long served saint simeon found him in prayer/ And by cause he had be so three days. that is to wite. the friday. Saturday. and Sunday. During the which he had not spoken. but was there as unmoevable/ the good religious Anthony was moche abashed/ ¶ And said to him. My lord and my father. it is time that thou arise/ For it is three days now sithen the people have tarried for to have thy blessing/ To whom saint simeon answered no word/ ¶ then said Anthony/ Alas what may I have trespassed to the. that thou speakest no thing to me/ And seeing that he spoke not/ He durst not awake him/ For he dread him moche/ ¶ Nevertheless he abode by him by the space of half an hour/ ¶ And after he approached near to him/ And laid his ce●e to his visage. for to know if he were deed or a live/ ¶ But he felt no thing but an odour so sweet that all the place was replenished with all/ ¶ Thenne knew he well that he was departed out of this world/ ¶ then incontinent he began to kiss him. his eyen. his beard. Weeping bitterly. and said. Helas' my lord and my master Wherefore leavest thou me/ Who shall be he that shall give to me doctrine. as thou hast done. ¶ What shall I say to the malades and seek people. that shall come hither to have health/ ¶ Helas now I see the. and tomorne I shall lose thee/ ¶ After many lamentations the good Anthony slept/ And as he slept he be●de a voice that said/ Anthony I shall not leave the here in this place. ne in the mountain in which I am Illumy●ed with the grace of god/ ¶ Thou shalt go secretly in to Anthyoche/ to the end that the people moeve them not/ And shalt tell the tidings of my death/ ¶ For now I am departed like as it hath pleased to my Redeemer/ ¶ Thou shalt never cease to pray god in this place here/ And he shall reward the in heaven/ ¶ when Anthony was awaked. he marveled moche saying ¶ O my lord and master. remember thou me in the glory in which thou art now ¶ After he kissed his feet. and laid his hands upon his eyen. saying/ ¶ My lord I pray the give to me thy blessing/ ¶ And began again to weep saying/ Helas for to have mind of the. What piece of a Relic shall I take of thy body/ ¶ And so saying the body began to move. Wherefore he was afraid that he durst not touch it/ ¶ And by cause none should know thereof/ He sent secretly one of his brethren to the bishop of Anthyoche The which accompanied with two other Bisshoppis and also with Ardahoruis Prince of the chivalry of Anthyoche transported them thither. and died lay the holy corpse tofore the altar of his church/ ¶ And th'history saith that the birds fledden about the place where as he was. making great cries and chattering in manner of weeping and wailings/ ¶ The people also and the beasts assembled in so great number. that they were esteemed well at seven thousand. demeaning for his death a marvelous heaviness/ ¶ The mountains. the fields. trees. and also herbs of the places nigh by suffreden for his death/ ¶ For over all there about they were environed with a dark cloud testefyenge and witnessing the bitterness that they had. ¶ Also the good antony abode seven hours the angel of god. shining as a lightning And his clothes white as snow With whom were seven ancient faders. which long time were by the corpse/ But what they died ne said. knoweth none Like as saith saint Iherom/ ¶ During the time that the body was in the church. The patriarch of Anthyoche would have taken of his beard. By cause he knew that he was a man of holy life. But incontinent thonde with which he would have touched it. waxed dry/ But after by the prayers of them that were present and by the evident miracle he was heeled/ ¶ Then swore he that neither man ne woman should touch it/ ¶ these things thus done in great solemnity. torches and tapres being light/ The body was borne to Antioch/ ¶ But when he was withdrawn five mile to a place called Mere. might never man make him depart from that place/ ¶ There was a man that had be forty year deyf and dumb. and began to cry/ Ha servant of god thou art right welcome/ Thy coming hath yeven to me hearing and speaking/ ¶ I promise the if I live long· that always I shall serve the with body and soul/ ¶ After he aroos and took one of the beasts that lad the corpse of the holy man/ And anon he was healed/ The cause of the accydente of this deyf and dumb man was this/ ¶ He had been amorous of a fair young woman married. the which he had strongly solycited for to have her company. To the which he could not come/ ¶ And after it happened that she died. which death came to the knowledge of this man all enraged for her love/ ¶ And after that she was buried. he went to her sepulture. and there deffoyled her. And forthwith he was deyf dumb. & lame/ and so abode in the same place during forty year/ ¶ All the cyteyzyns of Antioch came in great triumph. and meet with the body. and bore it in to the great church/ ¶ And there in the church. which is named penitence. in the which after his burying. to the exaltation of his glorious name been showed & done infinity miracles/ And more marvelous than the● that have be done in his life/ ¶ Many princes & lords have laid out of their treasures to the laid church for to have of him some relic. But none might ●e had be cause of the oath that the bishop made/ that his body should never be touched ¶ Of saint simeon believe ye steadfastly. that who somever for the honour of god & of him shall have the life of him by writing. and shall read it devoutly. and serving him with good devotion. He shall be rewarded for his merits in the celestial glory. ¶ To the which by his Int●essions. let us prays almighty god. that we may obtain/ Amen/ ¶ Of saint Eufraxe virgin/ Which beginneth in latin ¶ In diebus theodo●u/ Caplm xlvii IN the time that reigned Theodocyen the Just emperor of the romans. There was at Rome a senator named Antigonius the which had a daughter named Eufrare/ ¶ The said Antigonius was a man so prudent and of so god● counsell. that he governed after the law of the romans all the country of ●●●ye/ ¶ He was so moche human that he had compassion of each person and administered to the poor all they● necessities/ ¶ The emperor loved him not only by cause he was his kysnesman· but also by cause he was of right good & profitable counseylle/ ¶ He h● bounded in richesse & goods temporal asmuch as any man of the city/ And he had a wife descended of the proper & very lineage of Emperors the which also was called Eufraxe a woman just & merciful. and garnished with all other virtues/ ¶ Antigonius after then certain time that god had sent him his fair daughter Eufraxe. Thinking the salvation of his soul/ devised with his wife Eufraxe of holy words & devout/ ¶ And among all other he said to her/ ¶ Eufraxe my sister and love thou knowest that this life is transitory. and may no longer dure than four score year/ Thou knowest also that the worldly richesses. and the vanity of this world arn no thing but a little wind/ ¶ But the richesses of heaven been alway durable & perpetual/ ¶ Now my sister thou oughtest to know. that all they that loven disordinately the honours of this world. been prived from the goods of heaven/ ¶ And oft the richesse & worldly possessions been cause of the confusion. and utterly destruction of them that have them/ ¶ His wife hearing these words said to him/ What playsyth that that we do/ Command thy good pleasure and I shall accomplish it ¶ For thy will is mine. That which thou wolte. I will/ ¶ Antigonius answered We have a daughter god be thanked/ And we ought to be content that one with that other without to have affection to live among the voluptuosytees of this world/ ¶ Then his wife lifted up her hands to heaven in saying/ O my lord & love blessed be our lord that hath made the worthy to know thine health/ ¶ Truly my love I have many times prayed god/ that he would humble the. and torn thine intendment to will to flee thy fleshly concupyscences & worldly/ But I never durst declare to the any thing thereof. for the great fere & good love that I had to thee/ ¶ And for asmuch as thy will is such/ let us depart of our temporal goods to the end that they be not cause to make us descend in to hell/ ¶ Other wholesome reasons. the lady gave to Antigonius her husband. the which hereof praising. & thanking god with all his heart. distributed the greatest part of his goods to the poor people/ ¶ And after lived not but one year with his good life holy & virtuous in perfect devocyon· chastity & continence/ ¶ Of his death was much sorrowful the emperor. which was of his kin and also all the romans for the great virtues that were in him/ And also for the pity that they had of his wife Eufraxe. which had not b● but two & iij months with him/ ¶ After that he was buried. the good lady Eufraxe took her daughter also named Eufraxe And presented her to the Emperor. & to her friends. saying. ¶ O sovereign emperor. and ye all my lords & friends I put in to your hands this poor Orphelyne. Humbly you supplyenge. that in favour & contemplation of the good & very love that ye had to her father Antigonius. it would please you to do her to be Instruct and taught in good manners & virtues. And to be to her good faders & conduytours/ ¶ The lords hearing this piteous request. were in continent moved to weeping & wailing/ ¶ And a little after that they had resprysed their spirits. the emperor desired & counseled the good lady that she should consent to the marriage of her fair daughter/ & of one of the Senators the richest of all the other/ ¶ To the which she accorded/ And the said daughter received earnest of the marriage/ ¶ But after by cause that the said daughter atte that time that the said Marriage was treated/ was but five year old/ And that the senator was grieved to abide till that she were suffysaunte of age. for to accomplish the said marriage/ ¶ He concluded to demand the mother to his wife/ ¶ And for to come to his intention/ He sent notable ladies to the Empress for to labour that the mother would take to husband the said Senator/ The which thing the said Empress and the said ladies supposed to have made and accomplished it ¶ But the good lady widow would never in that manner leave her ●e●e to here it/ But repre●yd them angrily. In showing to them the great inconvenient in which they would bring her That is to wite in desiring her to leave the way of health. for to take the worldly way. for to bring her to eternal damnation/ And among other words she said to the empress/ ¶ A madame. to what thing will ye Induce me. Alas when I was with my husband that was. I kept chastity. And ye labour to me that I should follow the amorous women. I shall never do it/ ¶ The emperor induertysed of the enterprise of his wife. was evil contentent with her. saying these words ¶ Come hither my wife. ye be well presumptuous to will break the marriage which hath be so honestly begun ¶ Ne know ye not that our cousin & kynnes woman Eufraxe will lead a solitary life/ ¶ Have ye now forgotten the love that ye had to her husband when he lived/ wol ye now do him Injury/ ¶ Alas if ye have loved him while he lined. ye ought after his death to love his wife. which is so good and just/ ¶ The empress hearing these words was so much troubled. that she was two hours without speaking. and seemed to be deed/ ¶ The good Eufraxe knowing these tidings/ was in like wise wroth. Doubting that it should be laid to her. that she should be cause of the dissension of the emperor & of his wife. in such wise that she might be in danger of death ¶ And in wailing & weeping she said to her daughter ¶ let us go in to Egypte my dear daughter. we have there many lands and possessions. which I shall leave unto the. For all that I have is thine/ And so they went in to the land of Egypte/ ¶ They ●eynge there arrived. visited her lands & possessions. And finably came in to the parties of thebaid. where they died many almesses to the monasteries & relygyons'/ ¶ And among all other they came to a religion of women in a town wherein were an hundred & th●●ty monasteries of religiouses/ ¶ There some eat no apples ne figs. ne drank no wine. The other eat no oil ne other liquor. Other fasted an hole day Other wish no feet/ And when any spoke to them they were abashed ¶ They lay on the earth. and ware every day the heyt/ ¶ And if by adventure one of them were sick/ there was no medicine given to her. ¶ But the sickness that she had. was reputed for a benediction of god. ¶ They went never out of the monastery. but they had a Portiere. the which gave answer to all them that came thither/ Eufraxe knowing the honest and devout conversation of the said religiouses visited them oft. And gave them light to the church. for to do the service of god/ ¶ On one day among the other Eufraxe spoke to th'abbess. and to the prycypallis of the monastery. And said to them/ My good ladies I will give to you twenty or thirty pound of gold of revenue. for and to the end. that it would please you to pray god for Antigonius and his daughter. the which I present you tofore your faces/ ¶ The Abbess answered/ My dear and right pleasant lady. your servants have no need of your rents and revenues/ ¶ For for to despise worldly goods they have put themself in to this monastery. and will be poor in this world for to be rich in that other/ ¶ But to the end that ye be the more content. we pray you that it may please you to give to us some oil and candles for to accomplish the service of god. And that shall comfort us more than other goods/ ¶ Thus died Eufraxe. in praying them humbly that they would pray devoutly for her husband and her daughter/ ¶ On a day it happened as the good mother brought her daughter with her in to the abbey/ ¶ The Abbess for to know the will that the little daughter Eufraxe had. asked her first if she loved their monastery/ ¶ The daughter answered that ye. and all the sisters in like wise/ ¶ The Abbess after said to her in manner/ for to pass the tyme. My love sith that ye love us well Wool ye dwell with us for to serve god ¶ The child answered. that if it were not for dread of her mother. she would never depart from them/ ¶ Yet again the Abbess said to her/ My daughter whom love you better your husband or us/ She answered. I knew him never. ne he me. But I know you and love you. ¶ And ye whom love ye best of us. or him or me/ And they answered/ that they loved best god their maker. ¶ The maid answered. Certainly I love you and god also/ ¶ The good mother hearing the daughter/ which answered so prudentely. seen that she was not yet seven years old. fell in to weeping of great abundance of tears/ ¶ And after said to her daughter. Come now hither my daughter it is time that we return home to our hous· For it is nigh even and late/ ¶ The child answered that she would abide with the Abbess. To whom the Abbess said. that she might not dwell there in their monastery/ but if she avowed her to Ihesu christ/ ¶ The maid thenne asked her where is Ihesu christ. The Abbess showed to her. the image of the Crucifyxe ¶ The maid incontinent went and kissed the same image. and said to the Abbess/ ¶ Certainly madame I give myself to my saviour Ihesu christ/ ¶ The Abbess said after to her. that she had no place for her. ne wist not where to put her/ ¶ The child answered that she would abide with her/ ¶ when the Abbess saw that she was so constant she knew well that she was espyted with the holy ghost. ¶ And said to her mother/ That she should leave her there in the said monastery. ¶ The mother being strongly comforted in her spirit. took her daughter And lad her before th'image of Ihesu christ/ Tofore which she made her prayers. in saying/ ¶ Looved and thanked be thou my god. for as much as it hath pleased the to inspire my daughter. In giving to her such affection/ that she hath given herself to the in her youth/ ¶ Alas my god take the charge of her body & of her soul sith that she desyryth to serve thee/ ¶ After she turned her toward her daughter and said to her/ ¶ My dear daughter. god which hath made the mountains unmoevable. make the so farm in his love. that the world have never power to move thee/ ¶ And when she had said these words. she delivered her in to the hands of the Abbess/ In weeping and wailing so habundantely/ that all the religiouses wept with her/ ¶ The day foloweng the Abbess clothed her with the vestiment of the religion/ And prayed our lord for her saying/ ¶ O king of kings which haste begun so great a work in this child/ I beseech the meekly that it may please the. that this beginning may achieve fro good to better/ to the end that alway she may praise. and glorify thy right holy name/ ¶ The mother then being by the daughter asked her in saying/ ¶ My child lovest thou well this vesture which thou haste now/ The child answered. Truly mother ye/ ¶ I believe that the vestiments and clothing of this religion. been to me the earnest penny for to have god in marriage/ ¶ then said the mother/ I pray to him that thou now haste chosen to thine espowse. that he make the worthy to be chamberer in his heavenly chambre/ ¶ these words said. the good mother took leave of the religiouses and kissed her daughter. And returned home to her house/ ¶ thorough all the land were the tidings. How the said good mother distributed her goods unto poor people and to churches/ ¶ And also the tidings came to the Emperor and to all the Senators/ The which were much joyous of her virtuous conversation/ ¶ Every day she eat but coal wortes or pe●e pottage. and but one time on the day. And drank no wine/ ¶ A little while after the Abbess saw in spirit. how Antigonius husband of the same good widow prayed god that she might depart out of this world. for to be with him in heaven/ ¶ And she showed it to the good Eufraxe/ The which was thereby greatly comforted/ And put herself to prayer/ And she had like revelation/ ¶ And then she took all her goodes·s & put them in the hands of her daughter/ for to dispose in such wise that she might get everlasting rent/ ¶ After she said to her how our Saviour Ihesu christ had called her for to go to her husband in heaven/ ¶ The good daughter began to weep sorrowfully in saying/ ¶ Alas what shall I do that shall be now an Orphelyne stranger ¶ Her mother comforted her and said/ ¶ My daughter thou art with thy Ihesu christ/ ¶ Thou art no stranger to him/ ¶ Also thou haste thine Abbess. Which shall be to the a mother/ By which thou shalt be none Orphelyne ¶ It behooveth to my love to dread god and honour him/ And worship all the sisters. In serving them benignly/ ¶ And thou shalt accomplish and perform that which thou haste begun/ ¶ I pray the that thou think not on thy temporal noblesse. And esteem nor think not that they. shall do to the any service/ ¶ Be poor and humble in this world/ And thou shalt be Rich and a great lady in heaven. ¶ Thou shalt give all our possessions to the church for thy father and for us twain/ To the end that we may have mercy tofore god/ ¶ The third day after died the good mother. And was buried in the monastery where as her daughter was. ¶ The Emperor had tidings thereof/ And called the senator that had promised to take the young daughter Eufraxe/ And said to him that she was a religious/ ¶ Then the Senator was much abashed thereof ¶ And died do so moche. that at his Request and desire. the Emperor wrote to her. that she should come to Rome for to accomplish and fulfil their marriage. ¶ The letters being by her radde. she answered in this manner/ ¶ Lord Emperor I have received thy letters/ and me seemeth that seen the love that in time passed thou haste had to my father and mother. ¶ If I should of the demand and ask counsell of the thing of which thou haste written to me. Thou wouldest not counsell me so to do. For also it is not lawful. sith that long agoon I have given myself to my god immortal Ihesu christ and desire to be his spouse. Whereof I have given to him my faith. ¶ Should I give him over for to have a man mortal and incorruptible. the which shall be eaten with worms/ ¶ Ne knowest thou not well. that if I be here this day. I shall not so to morrow. God forbid that I should do to god and to me such Innyquyte and wickedness/ ¶ Wherefore I pray the that thou send no more for me/ For thou shalt lose thy travail and labour. By cause that I know to be to me inpossible to leave my espowse Ihesu christ/ ¶ With this I pray the that thou have mind of my parents and kinsfolk/ In giving for the health of their souls. and for the honour of god all the goods temporal which they have left to me/ ¶ I know well that my father all his life hath well and truly served the. Whereof he accepted thy love and benevolence ¶ Thenne in distrybuting his goods thou shalt have remembrance of him. In favour of whom if it please the And I pray the also. that thou wilt put all thy bond men and prisoners in franchise and plain liberty/ ¶ And that the thou will send for all the receivers of my father/ And quite and forgive them peaceably all that they owen of rents and Revenues/ To the end that I may without solicytude or business serve my god and espowse/ ¶ The emperor radde these letters many times and all most all the night/ ¶ And on the morn by times he assembled all the senators And the father of him that had fianced her. ¶ And in the presence of them all were the letters radde/ Whereof all they began to weep for joy ¶ And of common assent they said. Verily lord Emperor. Eufraxe is daughter of Antigonius. and of holy Eufraxe her mother/ Which weren of thy lineage and generation. ¶ And now she showeth it well certainly. For of an holy Rote procedyth and cometh fourth gladly an holy branch. ¶ All they praised and glorified god in praying for her/ ¶ And after the Emperor dystrybuted all the gods of the maiden. according to that she had written. ¶ And after the Emperor died. and was buried with his parents and kinsmen/ ¶ Saint Eufra●e then lad a moche straight life. ¶ For at one time was that she eat but ones on the day/ And after she constrained herself to eat but ones in two days ¶ And after that ones in three days/ ¶ She alone made clean the chambers of the sisters/ Made their beds. And bare water in to the kitchen/ ¶ The custom of the same abbey was if any of the sisters were tempted with any temptation of the devil. she told it to the Abbess ¶ The which prayed and died do pray god. to the end that the devil should depart fro her/ ¶ On a day it happened that the good Eufraxe was tempted of the fiend/ And for to resist & withstand him. She put ashes on her couch/ ¶ And she lay on them. and slept/ The which thing seeing the Abbess. knew that she was vexed with some temptation/ ¶ And prayed for her. in saying to god/ ¶ O my god which haste created and formed this maid after thy divine bounty and goodness/ ¶ I pray the that thou wilt confirm her in thy dread/ ¶ After the Abbess called her and said to her/ Wherefore haste thou not showed to me thy temptation given to the by the devil/ ¶ incontinent she fell down to her feet. And cried her mercy In sayenge· ¶ Pardonne me madame. For I durst not notyfye and show it to you/ ¶ The Abbess said to her my daughter thou haste begun to fight against the devil/ Be strong and constant. to the end that thou be crowned with Laureo● with the virgins gloriously. ¶ A little while after she was again tempted/ And showed her temptation to out of her sisters named julyan/ the which counseled her. that she should show it to the Abbess. to the end that she should pray for her/ ¶ After she said to her/ ¶ We all been tempted of the devil/ But when we have good hope. we overcome the devil our temptatour/ ¶ Eufraxe thanked her of her good counsell that she had given to her. to the edification of her soul and went to the Abbess. And showed to her her temptation. ¶ The Abbess comforted her in saying/ My daughter fere the no thing but enforce & put thyself to withstand him/ ¶ For it is the devil. which doth this evil/ ¶ And if thou withstand him constantly and steadfastly/ thou shalt overcome him always/ ¶ Know thou my daughter. that thou shalt have many other temptations/ for to resist and withstand. To which if thou feel the feeble of spirit. It behooveth the to do more abstinence. than thou haste done here tofore/ And in so doing thou shalt be right well beloved of thy spouse Ihesu christ/ ¶ Another time the Abbess asked her how long it was sith she eat any meet She answered. three days/ ¶ then said the Abbess to her. That she should yet abide another day or that she should eat/ The which she died with a good will in rendering herself ready and prompt in obedience/ ¶ when she was twenty years old. like as her years grew. so she augmented and increased her penance/ ¶ She was fair and curteyes/ By her manner she showed evidently that she was descended of noble folk/ But that notwithstanding she was humble and obeissant ¶ In a place of their monastery was a great multitude of stones/ ¶ And the Abbess for to prove her humility commanded her that she bear them unto an even. by the church which was far from the place where as the said stones lay/ ¶ among the same stones there were great. and so heavy/ That two of the religiouses. with great pain should have borne them/ ¶ Nevertheless without murmur and grudging. and without calling any help/ And also notwithstanding that she had long fasted/ she bare them all. desiring to obey to her abbess/ ¶ Another day she said to her/ My daughter these stones that thou haste borne nigh to the church been not well there ¶ Wherefore thou must bear them unto the place where as thou haste taken them ¶ To which thing she gladly and with good will accorded And th'abbess made her to do this penance by the space of twenty days for to prove her patience/ Which was so great that all the sisters marveled thereof/ ¶ Some of them mocked her. And other admonested and stirred her to persever & increase in virtues/ ¶ She continued this penance unto thirty days. ¶ And yet cess not the Abbess. And she seeing her great humility said to her. that should return and here no more those stones/ saying/ ¶ Leave this craft my daughter. and take meal and make thereof breed. and bake it in the oven. to the end that thou serve thy sisters. Wyche she died with good courage. ¶ On a day the devil found her sleeping. And he put this temptation in her mind/ That the Senator of Rome. which had promised to have her. should come with a great multitude of men of arms for to take her out from her monastery/ Whereof it happened. that she being in her bed began to cry with an high voice so sharply. that all her sisters awoke/ ¶ For which cause they came to her. And awoke her/ Demanding and questyoning whereof proceeded the cause of the great cry that she made ¶ Eufraxe thenne recited incontinent her dream/ ¶ And thenne all her sisters put themself to prayer for to pray god for her/ ¶ Now let us think what systerhede was there/ In so much that they ne loved. not only together corporally/ ¶ But more wythonte comparison spiritual/ ¶ Yet again the devil tempted her/ And gave to her assault of her flesh/ ¶ And incontinent she showed it to the Abbess. and to her sister julyan/ Which comforted her. and prayed for her/ ¶ And after said to her sister/ My love it behooveth the to resist and with slonde otherwise. Or else thou shalt lose all the merit that thou haste gotten/ ¶ Also if we resist and withstand not in our youth/ How may we resist in our age/ ¶ Eufraxe answered to the Abbess/ Madame if it please you to command me. that I fast an hole week. to the end that I may overcome the tend with the help of god. I w●ll do it with a good will. ¶ julian said to her/ My love it thou mayst do that. Thou shalt ●e well happy ¶ For in all out religion none of our sisters may do it. ●auf ●●nly our Abbess/ ¶ then Eufraxe demanded licence of the Abbess. for to fast an hole week. ¶ To whom the Abbess answered. That she should do after her power/ ¶ And that it should well please to her. In saying My ●one god which hath created and formed the confirm the in thy good will ¶ After that time Eufraxe eat but ones in the wyke/ ¶ And nevertheless she left not to appoint the chambers. ne to sing and do the divine service/ Ne in like wise to serve all the sisters like as she had been accustomed. as tofore is said/ ¶ when her sisters knew her great humility. And considering that she was of the lineage of the Emperor of Rome. They praised and honoured her more than tofore/ And prayed god for her. to the end that she might persevere and continue ¶ among the other religiouses there was one which was amorous. The which as the evil prickings of the enemy have more envy on the good manners than of their semblable or like. Not for to take good ensample. but for to find if they might find occasion for to slander them/ found Eufraxe in the kitchen/ and secretly said to her. ¶ Come hither my sister I marvel me of the how thou mayst fast all she week like as doth our Abbess/ And I doubt me sore that our Abbess command us to fast like as thou dost/ ¶ Eufraxe answered to her humble saying to her/ My sister doubt ●● fer●ye not for our Abbess shall command us no thing. but that we may well do/ ¶ But know ye that I do that which is to me necessary for to resist and withstand the temptations of the devil. which comen to me. ¶ Germayne ●erynge her answer/ And weening for to make her leave be fastings/ Said to her In●●ryously and wrongfully. I know well wherefore thou dost so much fasting. It is to th'end that after our Abbess shall be deed/ That thou wouldest be our abbess. ¶ then saint Eufraxe not willing to excuse her of that. that the foresaid Germayne imposed to her/ but kneeled down on her knees tofore her. and cried her mercy/ In praying her to pray god for her/ ¶ The Abbess which was advertised and had knowledge by them that Germayne had told it to. Sent for her to fore all her sisters/ And said to her/ ¶ O cursed servant full of envy. what grieveth the this maid Eufraxe/ ¶ Wherefore wolte thou withdraw her from penance/ I assure the that thou shalt be no more with the sisters. Thou art not worthy to be in their company. But thou shalt live alone as one that is excomyned or accursed/ ¶ Saint Eufraxe then kneeled down on her knees tofor the Abbess. in demanding and requiring pardon for the same German/ But not for all that. the Abbess would not pardon her/ ¶ And was so thirty day in the same penance ¶ The thirty day Eufraxe and her sister familiar julyan came again to pray the Abbess. for to have pardon for Germayne/ ¶ Then she was sent fore. and corrected. ¶ And at the request and petr●ōn of her sisters was put again in their company/ ¶ The devil more and more enforced him to make the good Eufraxe to fall in to sin/ And weening to make an end of her/ On a time as she drew water out of a pit The devil took her and threw her in to the pit. In such wise that her heed touched the bottom/ ¶ After she came up on the water. And with her bond caught the cord/ And began to cry in saying/ ¶ O my god help me/ ¶ Thabbess and the sisters ran thither. And drew her out of the pit ¶ when she was out of the pit. she began to laugh in saying ¶ O my god blessed might thou be. which haste given to me strength and courage to withstand the temptation of the devil. which so moche enforcyth him to overcome me/ ¶ all the time passed here tofor I have born but one pot to the water/ ¶ But from henceforth in despite of him. I shall bear twain. & so she died/ ¶ The devil seeing that he could not make her to die by sin/ Supposed oft to slay her/ and make her to die bodily/ ¶ On a time as she hew wood for the kitchen/ The devil took & held her arm in such a manner. that when she supposed to have smitten with her are upon the wood. she smote her leg. and hurted herself to great effusion and shedding of blood/ ¶ The good Eufraxe seeing the blood running out of the wound by marvelous abundance and plenty/ ¶ promptly she kneeled down saying/ O my good god I beseech aid and strength thy poor servant. which suffereth somothe harm for to serve thee/ ¶ And anon after she fell to the earth ¶ Her sister julyan suddenly advertised. and having knowledge of this adventure. began to cry so high. that the abbeise and all her sisters came to them & began to weep/ ¶ The abbess spoke to her and said. My daughter rejoice the. and speak to thy sisters/ ¶ Then she took her by the hand and lifted her up/ ¶ After that she bound her leg with a piece of hay●e/ ¶ Which was of such linen cloth as she was at that time clothed with/ She was not done to. as is done to us when we been hurt. ¶ For to us been given ointments. soft and linen kyverchyefs. And yet we been not content/ ¶ The Abbess would have lad her to the church. but the good Eufraxe seeing the wood dying there said to her sisters. that she would not go to the church. till she had borne the wood to the kitchen. as she had be acustomed/ ¶ Her sister julyan an ●ucred to her. My love ye may not so For ye be oversore hurt/ Nevertheless she would none otherwise do. But laid the wood on her neck/ ¶ The devil seeing her great constance hurted her more than he died tofore/ For in limping up she fell upon the wood. And in falling entered in to her eye a stick so deep that the sisters supposed that she had be lost/ ¶ Then her good friend julyan began to cry/ And said to her/ Alas my sister. I said to the well that thou mightest not be●e the wood/ ¶ Eufraxe said to her/ My sister draw hardly the stick our of mine eye. for it is whole/ then julian drew it out. and incontinent sprang out great abundance of blood/ ¶ The Abbess came thither. which putted oil upon the wound. and commanded her that she should go lie upon her head/ ¶ And commanded after that the other sisters should do that that she was wonned to do/ ¶ But what commandment that the Abbess made. Eufraxe entremeted always to serve god continually and all her sisters/ ¶ notwithstanding that the blood ran out of her wounds. ¶ Another time she went up in to a Solyer with her sister julyan/ ¶ And in going up the devil threw her down from the highest grece to the lowest. ¶ Her sisters had supposed to have found her deed/ but she aroos and came to them all hole/ ¶ Another time the devil supposed to have slain her. she being in the kechym/ ¶ For in holding the pot full of wortes. made her to fall backward/ ¶ And after threw boiling water upon her visage/ ¶ Whereof her sisters were moche admerueylled/ ¶ But she began to laugh. saying that she felt no thing but cold water ¶ The Abbess seeing these things. assembled and brought togethers all the ancient sisters for to glorify the name of god/ ¶ And then they knew anon right well that she was well beloved of her espowse Ihesu christ. ¶ The custom of the country was that when children were seek of any maladies or sicknesses. they brought them to the said monastery/ ¶ And anon by the prayers of the sisters they were healed and guarished/ ¶ among all other there came a woman that brought her child/ which was paralytyke. deyf and dumb/ ¶ The Port●er saw it/ And forthwith went and told it to the Abbess/ ¶ The which sent it to saint Eufraxe/ ¶ Whom seeing the child trembling and quaking. and so seek. was mo●uyd with pity and compassion. ¶ And made her prayers for the chiylde saying/ ¶ My child he that hath made the. give the sanation and health atte this present time/ ¶ Then she took the child being all hole. and bore it in her arms/ ¶ And anon the child began to speak. and to cry after his mother. ¶ when Eufraxe heard it. she was afeard. by cause it was tofore dombte. and might not speak. and laid it down on the ground/ And In continent he went his way to his mother/ The which thing was showed to the Abbess by the Portyere/ ¶ The which yet not knowing how the child had healed/ Came to the mother/ saying to her angrily. that she died evil so to mock the religiouses/ ¶ The mode swa●e that her child had never goon. spoken. ne herd. But sith that the good Eufraxe had borne it in her arms/ ¶ In the said monastery was a woman which had be longetourmented with a devil/ ¶ And her sickness was so terrible and marvelous that continually she scumed. or cried so terribly and so fearful. that none of the sisters durst go to her for to give to her mete. But from a far in a vessel bound to a cord. they delivered to her and administered that which she should take for her refection/ ¶ On a time among the other/ The Abbess commanded to saint Eufraxe/ that she should bear to her meet/ And so she died/ ¶ And in approaching to the poor pacyente/ The fiend of hell which was within her body tormented not her/ And the poor patient died all that she commanded/ ¶ And yet more there was/ ¶ when the other religiouses went thither/ If they brought not with them saint Eufraxe. what some ever they died. she would neither drink ne eat ¶ But oft she casted the vessel at their heeds/ ¶ It happened that German. which alway had envy on her/ Said that she would as well bear to her mete. as saint Eufraxe/ ¶ when the unhappy Germayne came nigh to the patient/ She took her and rent all her vestiments unto the bare flesh/ And began to eat her membres. ¶ Thenne came some of the good sisters. and showed it to saint Eufraxe/ The which anon ran thither. and took her by the neck & hands. And took her away from her/ And after threatened her to beat her/ And said to her. If she ever died Insolence to the sisters she should beat her without mercy/ ¶ And thenne the poor Demonyake held her still by the word of saint Eufraxe. ¶ On the morn after the service done/ came saint Eufraxe for to visit the poor patient. And found that she had rented her clothes. And eat that which departed from her beneath out of her body/ ¶ Then saint Eufraxe having compassion and pity of her. made her prayer to god her maker by the space of an hole hour. in weeping and wailing for her health/ ¶ On the morn the abbess sent to seche saint Eufraxe And said to her/ ¶ Wherefore haste thou not showed to me that thou madest thy prayer to god redeemer our lord Ihesu christ for this poor patient/ ¶ Eufraxe cried her mercy. And said to her/ ¶ Certainly madame I pray you to pardon me/ ¶ For I found her in so piteous estate and condition. that I could not longer tarry without to pray then for her/ The Abbess after said to her/ ¶ My love I shall say to the one thing in secret/ But keep that the fiend deceive not thou by vainglory in any manner/ ¶ I have had by the revelation of god. that god our creature hath given to the puissance to chase a way the devils out of the body of this patient/ ¶ Eufraxyne hearing these words casted ashen upon her heed. and fell down to the ground saying/ ¶ Alas me which am a poor sinner. What shall I do for the my god/ which haste give to me puissance and might to hele & guarish this poor patient/ ¶ And my sisters have so long time prayed for her. without to obtain and purchase her health/ ¶ The Abbess answered My daughter the time hath abiden the Be thou suffy●ed. For thy reward is great in the ream of heaven. ¶ Then she entered in to the church. and prayed god. in requiring his aid/ To the end that by her prayers the seek sister might be guarished and healed/ ¶ After the aroos/ accompanied with all her sisters/ and came to the patient/ to whom she said ¶ O poor woman. god which hath created and fo●urmed the make the by his mercy now hole and guarish thee/ ¶ And after she made the sign of the Cross on the front or forehead of the said patient ¶ Thenne the devil which was within her body began horribly to cry/ Ha a must I depart from this miserable body. wherein I have be so long ¶ And after said to saint Eufraxe/ Wherefore thou payllaide and Infamed suffreste thou not me here as I have be accustomed. without to persecute me ¶ Eufraxe answered to him. I persecute the not. But it is my god and my maker. which commandeth the to void/ ¶ The devil answered/ O meschaunte and infamed. I shall never depart hens for thee/ For thou haste no might to cast me out/ ¶ Eufraxe said I know well that I am poor and a miserable sinner/ But nevertheless if thou depart not from her. I shall torment the with the Pastoralle staff of my lady the Abbess/ ¶ finably she took the staff. and smote three strokes upon the patient/ ¶ By the mouth of whom alway the devil answered that he might not depart/ ¶ And said thus. Where will thou that I go. Eufraxe said to him. Go in to darkness and everlasting fire/ ¶ all the sisters were there. which durst not approach ne come nigh to her/ ¶ After that she had long fought against the devil She made her prayer to god in saying. ¶ O my god I pray the that I be not confounded by the fiend/ But that it may please the to preserve me. in such wise that he overcome me not ¶ And in this present hour command him that he depart and go his way/ leaving peaceable this poor patient/ ¶ And the devil Incontynent● departed. scuming and grynting the teeth of the said pacyente/ The which at the same hour was guarished and healed/ ¶ Then all the sisters lad and brought her humbly and in great reverence to the church. Loving and magnefyenge the name of our saviour Ihesu christ/ ¶ After the said miracle. saint Eufraxe humbled and meked herself more than tofore. And durst not sleep. dreading the temptation of the fiend of hell/ ¶ And ever she continued to fast all the week/ without eating any more than ones in the week. ¶ Certain time after the Abbess saw in her sleep that saint Eufraxe should depart out of this world. Whereof she was much heavy and sorry/ ¶ Her sister's seeing her great heaviness. Prayed her by great humility. that it might please her to show to to them and tell them the cause of her sorrow/ But in no wise she would tell them. ¶ And by cause. that more and more they exhorted her to tell it to them/ ¶ She was constrained to say it to them And declared to them in the manner that followeth/ ¶ My denowte daughters tomorne we must leave the good lady Eufraxe. Whereof I am much joyous on one side. By cause she shall be in eternal felicity/ ¶ And on that other side I am heavy and sorrowful. ¶ For we shall be pryvated fro her gracious sight corporal/ ¶ But of this revelation say ye no thing to her. least she should take any fere or dread/ ¶ Then all the sisters made lamentations so great. that thayre resouned of their weepings/ ¶ One of them came to Eufraxe where as she made breed with julyan. and said to her. My sister the abbess and all the Covent make for the so great lamentations that it is marvel/ ¶ They were much abashed both two/ julyan said then. that peradventure the Abbess might have had tidings. of the Senator/ which would come fetch for to ravish her by force out of their monastery/ ¶ Eufraxe answered to her. By the living god fro the love of whom. if all the foundemen of the earth should founder and fail/ I shall never depart ¶ But my sister julyan I pray the go see if thou mayst know in any wise the cause of their weepings and wayllinge. to th'end that my soul be not troubled/ ¶ julyan went for to speak to the Abbess/ And she being tofore the yates or doors of the chapter hearkened the Abbess. and heard how she recounted her vision in this manner/ ¶ I saw two men coming in hither which sought Eufraxe. And have said to me/ Abbess ensign and counsel Eufraxe. for she hath need/ ¶ After came some other. which said to me. Take Eufraxe and lead her tofore thy lord god/ ¶ Then we took her. and went to a gate so noble and so fair that I can not declare/ ¶ And after that the said gate was opened to us. We entered in to a palace wherein were made & solemnized wedding marvelously honourable/ And ferther we might not entry/ ¶ But Eufraxe was taken and presented afore the lord Imperial of the said palace/ And when she was tofore him/ She kneeled down humbly to the ground. and kissed the feet of the said lord/ ¶ And in the same place I saw ten thousand angels with Innumerable multitude of saints. the which there were awaiting/ ¶ After came the mother of the said lord. The which made ready a moche fair crown in the chambre of marriage/ ¶ In which chambre the said mother so fair/ so pleasant and so amiable made her to entry. And say to her in delivering to her the said crown/ ¶ Eufraxe my love/ Hold. Loo here thy reward which thou shalt have. by cause thou hast vanquished all thine enemies/ ¶ Now go thy way. And after ten days thou shalt come again in to the glory and selycytee of heaven/ ¶ And yet said more after the Abbess. Alas this day is the ninth day/ ¶ And therefore I believe that ●omorne Eufraxe shall mount in to heaven. ¶ julyan which harkened all this purposes. began marvelously to weep and wail. That she bywepte all her body with tears/ ¶ And thus weeping she came again to the oven/ where as Eufraxe was knedinge the breed ¶ when Eufraxe saw her. she adui●ed her saying/ ¶ I command the in the name of god that thou say me the cause wherefore thou weepest/ Then julyan r●counted the ●aas like as the had understonden/ ¶ And when the holy lady had he●de the narration/ She fell down to the earth all full of anguish and of heaviness/ ¶ julian la●e by her weeping strongly. ¶ And Eufraxe said to her/ My sister give to me thine hand & life me up fro heirs And bring me where the faggots or brusshes he● and leave me there ¶ Take also the breed which is in the oven And he●e it to the sisters/ ¶ julyan d●de like as Eufraxe had said to her And told no thing thereof to the Abbess/ ¶ Eufraxe being laid on the pament. And adressynge her words to god said to him ¶ My god my maker. Why haste thou me now in abomination/ Or wherefore dyspyses●e thou me/ which am a poor pilgrim & Orpheline. ¶ Alas now is the time in which I ouhte to fight against the devil mine enemy. ¶ I pray the moche affectuously. & as much as I may that thou be to me pytevouse. And let me live yet by the space of a year/ To the end that I may by waylle. and lament my sins/ For yet never in my life have I done suffisant penance/ ¶ Alas they that been in hell may not praise the. But only they that been living/ ¶ One of the sister's herd Eufraxe weep. And went incontinent to the Abbess for to show to her what she had heard/ ¶ The Abbess blamed the sisters. By cause she had deffended that none should tell her thereof/ ¶ And commanded that Eufraxe should be brought to her/ The which thing so done/ The Abbess demanded her/ My daughter what eylest thou that weepest thus/ ¶ Madame I weep by cause that thou knowest my death. And nevertheless thou haste told to me no thing thereof/ If I had known it/ I would have by wept the great sins of which I am maculate and defoiled. ¶ Alas madame have pity on me. and pray to god with me that he give to me yet a year of respite to do penance/ ¶ Then the Abbess answered to her/ Certainly my daughter god our redemptor rewardeth well in heaven/ But I pray the that thou wilt pray for me. To the end that by thy merits and prays I may have with the participation in the heavenly glory/ ¶ Anon after the strong fever took the good lady Eufraxe/ ¶ And that seeing the sisters bore her in to the oratory/ And there kept her till even/ ¶ The even comen/ the Abbess commanded to her religiouses that they should go and take their Refection/ all safe julyan/ which abode with the Abbess. ¶ And they two shit the door to them. and abode with Eufraxe. ¶ Think ye that here this history. what lamentations they made together/ ¶ julyan said/ My lady my sister. my friend. and my dear fellow/ I pray the remember me/ And like as I have alway holden to the faithful company here in earth. that I may accompany the in heaven/ And pray to god that I may die with thee/ ¶ Alas I have so moche loved the bodily & spiritually. and now thou leavest me/ ¶ The morn comen/ the Abbess sent for all the religious systers·s To th'end that they should come and take leave of saint Eufraxe/ ¶ incontinent as they were comen they said to her/ O our good sister. have in heaven mind of thy sisters. ¶ And after came the other whom she had guarished and healed by her prayers and intercessions so much desolate and tormented that uneath she might speak/ ¶ She kissed the hands of saint Eufraxe. which had chased and put out the devil of her body/ ¶ And by cause that Eufraxe answered not to the words that she said to her/ The Abbess said to her/ ¶ My daughter my love. thou speakest not to thy sister. which is so much sorrowful and desolate/ ¶ Then she said/ Wherefore sister weepest thou. let me alone. for I die. Pray to god with all thine heart. and he shall save the. Also pray for me/ For at this hour suffereth my soul a great battle/ ¶ Then the Abbess and all the sisters put them in devout prayers. During the which. the good Eufraxe being in the age of thirty years rended to god her benign spirit/ ¶ And after was buried by the devout sisters in the tomb of her mother/ In loving the name of god of that they had an espowse so holy. and so agreeable to god/ ¶ The good julyan which had he mastresse· and after fellow of saint Eufraxe. was three days long upon the tomb. weeping there great abundance of tears. without thinking to eat or drink/ ¶ The fourth day she came to the Abbess. and said to her. Madame pray for me/ For our lord Ihesu christ by the intercession of his ●izte holy spouse Eufraxe hath summoned me to his wedding/ ¶ And the fifth day she died. And was buried by saint Eufraxe/ ¶ In like wise twenty days after the death of saint Eufraxe The Abbess was by the prayers of the said Eufraxe summoned to her marriage/ ¶ And died do assemble all the sisters for to cheese an other Abbess/ And they chose one named Theogenye/ ¶ And after that she was made Abbess/ She called her and said/ My sister thou seest that the sisters have made good witness of the. And therefore I command the in the name of the trinity. that thou think not on temporal gods ne on vain playsaunce of this world/ Ne suffer thy sisters be occupied on earthly things. But make them to exercise fastings. prayers. and other virtuous works/ To the end that they may by their merits get the glory of heaven/ ¶ After she said to her sisters. Ye my good sisters have seen the holy conversation of the right devout Eufraxe/ Doo ye like as she hath done/ to then the that ye may accompany her in heaven/ And have with her the fruition of everlasting blessedness/ And when she had thus said. she entered in to her oratory/ and shit the door/ And after defended. that none should enter till on the morn. ¶ On the morn they came unto the said oratory. and found that she had rendered her spirit to god. ¶ And they buried and said her solemnly by the said holy saint Eufraxe/ ¶ And after that time there were none moo of them buried in their sepulture/ ¶ Ma●ty Demonyakes we●en guarished upon the comb. where the devils cried ¶ O Eufraxe what shall we do/ Thou dost us more harm after thy death than in thy light ¶ By th●se things we ought to enforce us to ensue by virtuous works the right persyghte light of saint Eufraxe And in so doing finably we shall have the glory eternal. The which by her intercessions we may get. Amen. ¶ Thus fynysshyth the story of saint Eufraxe/ ¶ Of saint Machan● Roman which was found night by paradise terrestre/ And beginneth in latin ¶ Gloriam et magnificentiam. et cetera Caplm. xlviii After the report and witness of three devout religious men Theophyle. Serguis. & Thymus. We shall see of the life of saint Machaire/ ¶ The said three religious men met together by a monastery in Mesopotamia in the country of Sy●t between two floods/ Of which that one is named Eufraxes. and that other Tigris/ ¶ The Abbot of the said monastery was called Asclypyon. the which received them benignly. for to make there their profession. after the rule of the said monastery/ ¶ Long time after that they had lived comynly with the brethren/ ¶ On a day about nine of the clock in the morning. they met together upon the river of Eufrates. in disputing of the conversation. and of the great labour of the brethren of the said monastery/ ¶ And thenne came to Theophile a thought. Which he said to his two fellows. Sergius. and Th●mus ¶ My brethren I shall say to you/ Truly it play sith me/ and I have great desire to walk. and go so far unto that I may find the heaven and the earth join together/ ¶ The other said/ We have hold the alway company/ And yet we shall not leave thee/ For thy manners and thy words please us. We shall go with the. and not forsake the unto the death ¶ these words said. they departed from thence. ¶ And after that they had gone by the space of ten days journey They arrived and came to the city of Iherusalem/ And worshipped the places where our lord Jesus' christ had be. ¶ His Cross. his sepulture. and other sayntuaryes ¶ And after came to Bethleem. in which place they also worshipped the crib where in our lord had lain. and were also in the place where the aungelus speaking to the shepherds sungen Gloria in excelsis deo the which place standeth two mile from Bethleem ¶ And after they went up in to the mount of olyvete Where as our lord Ihesu christ ascended in to heaven when he was received in a cloud the day of his glorious ascension/ ¶ They came again in to Iherusalem. And there adoured and worshipped god. ¶ And after they departed as people giving over & refusing all delyers temporal. without to have any regard ne thought to the world/ ¶ The fifth day they passed the river of Tigris/ And entered in to the land of pierce. ¶ They came in to a great field named Assya/ In which saint Mercure martyr slew julyan the Apostata/ ¶ After they re-entered in to a city named Catyssefodo/ In which the bodies of the three children. Anany as. Azaryas. and Mysaell been buried/ ¶ And there they sojourned many days/ ¶ Four months after they passed the land of pierce/ And entered in to the land of Ind/ And arrived in an house in which no man dwelled/ ¶ And there they abode two days/ ¶ And the third day they saw come to them a man and a woman armed/ Of whom they had great dread/ ¶ But by cause that the said man and woman had supposed that the religious men had been spirits or espies. and returned again/ And assembled almost a three thou sand Ethyopyens/ The which arrived there. and bylette the house all about. where as they weren on their knees praying to god/ ¶ And the other set fire atte the four corners of the house ¶ The which thing known by the religious men were much afeard and not without cause/ And sprungen out in to the mids of them. in calling the name of Ihesu christ saviour of all the world/ ¶ The said Ethyopyens after that they had long parlemented together in their language which. the said freres understood no thing/ ¶ finably they lad theym· and brought them in prison obscure and dark/ ¶ Alas when they weren in prison none gave to them neither meet ne drink/ And had no comfort of any man living. But began to weep. and required the mercy of god/ ¶ when the cursed Ethyopyens saw that they were in continual prayer/ They let them go out: In chasing and betinge them vylandusly & rygoryously with great staves. till they were out of their province/ ¶ And they said that they were four score days without mete. And hereof the Recytour calleth god to witness/ The which for the honour of god we ought pytevously to believe ¶ finably they departed out of their regions/ And went toward the country of the east. Where they found a field delicious all full of trees bearing savourous fruit and marvelous sweet Whereof they thanked god/ And eat all their fill of the fruits of the said trees/ And after passed the said land of jude. And entered in to the land of Chanane ¶ when they saw the visages of the Inhabytauntes of the said country/ They were moche admerueyled ¶ In that country the men dwelled with the women in caves being under the Ro●hes. They died to them no displeasure. For god kept them/ ¶ After they went an hundred days toward the east. and entered in to the land of Epythrens'. There as the men have not but a ●ubyte of length/ The which when they saw the three religious men. they fled for fere/ ¶ After they came toward the mountains high and marvelous terrible On which the son shynyth not. Ne on them grown no trees ne herbs/ But there been many serpents. Aspy●es. Basylycoks. and dragons on them. And other infinite beasts marvelous and venomous/ The which they had never before seen/ ¶ God being their help. they were there by the space of twenty days among the same beasts without having any harm. safe only that they heard their ferdefull syflyyges/ ¶ After they descended in to a place the most teryble and terdfull the ever they had seen full of roches. some low and the other high/ ¶ And journeyed by the space of seven days in the said region/ In the which they rested them by cause they might go no ferther/ ¶ And the seventh day there came an heart. which passed tofore them. Whom they followed in great travail and pain ¶ For they found more sharper roches than tofore. And nevertheless they passed that terrible country/ ¶ And after they found a scide full of Olyphauntes'/ the which by God's grace died to them none harme· But they lost their way. And there began to weep in calling to their aid the name of our lord. ¶ And a● they walked nine days without way and without to have meet or drink. ¶ After by the aid of god they arrived in a field habounding in fruit ¶ And after they entered in to a country. where the son ne the moan died not shine. but there were dark tenchrees and obscu●ous/ ¶ Then they fell prostrate to the earth/ In praying and requiring the grace of god/ And there they were seven days sore troubled with out meet or drink. and without seeing of any light/ ¶ They being in continual prayer. came a culver or a down fleeing about them for to move them to go ferther/ They rendering graces to god aroos up. and followed the said down. till they came in to a place. where as was thus wreton on a large stone) Who that will entry in to this land. he must take the way on the lift hand/ For on the right side there is no thing but roches and valleys. And the country is inhabitable ● ¶ This scripture had made Alexandre the great in fighting against Da●e the king of pierce/ ¶ Then they went on the lift side many journey is/ And forty days after they came in to a place where as was so great a stench and filth that uneath they might live/ But dread to die suddenly/ ¶ They recommended their souls to god/ For they supposed never to have departed from that stinking place. And a little while after they espied a lake full of serpent's casting fire. the which made marvelous howlings and wailings within the said lake. whereof the resownaunce or sown was so porryble that it seemed it went up to heaven/ ¶ They heard after a voys fro heaven the which said. Know ye that this place here that ye see. is the place where they that renye and forsake god be crucified & tormented/ ¶ The which voys heard. they smote on their breasts/ ¶ And in great dread of god they passed the said lake/ And descended between two mountains right high. In the middle of whom they saw a man fearful of long stature. as of an hundred cubytes. bound and chained with great chains of iron/ ¶ Two chains he had on one of his sides at●atched to one of the mountains And two other chains in like wise fixed to that other mountain/ ¶ With this he had a great fire. which environed and was about him on all sides ¶ And the same monster cried so horribly. that the voys might be herd forty mile ferre· ¶ And when he saw the said religiouses come/ He cried more than tofore/ Wherefore it was no marvel though they were afeard ¶ And they covered their faces. & passed on that other side of the same mountain. ¶ After they passed in to another place full of roches and caves marvelously deep/ And then they saw a woman. which had no thing but her here hanging unto the ground/ upon which was a dragon/ ¶ And when the said woman would speak the same dragon boat her tongue. And put his heed within her mouth/ And if they were abashed afore. yet weren they more after ¶ With this herd they voices in the said Caverns. which cried and said/ O Ihesu christ the son of god omnipotent. Have pity. Have pity on us/ ¶ Then the said religious put them to prayer. and prayed god that he would take their soul's/ For they had seen his jugemens. which been moche to be feared and redoubted/ ¶ From that place they departed. and anon after they founden another place full of trees. like to fig trees. Upon which trees they saw in four me of birds many beasts. Which cried in saying with an high voys/ ¶ O our saviour and redeemer. which haste formed and created. forgive to us our sins. give to us mercy as thou art merciful. For we have sinned upon all the face of the earth/ ¶ Thenne the said religiouses began to make their prayer to god that they might have revelation of that. which they had seen. By cause that they might not know it/ ¶ They heard then a voice which said to them/ Go on your way/ For it appertaineth not to you to know the divine secrets/ ¶ And soo· they went forthon. and found a place moche pleasant and delectable/ ¶ In which were four men having faces fair and marvelously pleasant/ ¶ Also upon their hedes each a crown adorned & set with precious stones ¶ And in their hands they helden great palms all of gold. and also swords all naked/ But with this they had afore them a great fire much great and enflammed: ¶ The said religiouses seeing these began to cry in saying/ ¶ O lords and servants of god. have pity on us/ To the end that these swords and this fire do us none harm/ ¶ Then they answered to them. friends dread ye no thing/ But go ye the way which hath be showed to you by god/ The which hath set us in this place for to keep the passage unto the day that he shall come to judge the universal world/ ¶ After they passed and went forty days without any mete. but they drank only water. ¶ And as they went they heard melodyouse songs and armonyous as of infinity number of people/ Symphonysing more swetter than any other Instruments/ ¶ After they felt an odour more sweet than bame. and also than any other spices aromatic in all the world/ ¶ And by the virtue of those armonyes and sweet savours they slept/ Anon after they awoke. ¶ And in beholding before them/ They saw a church decorate and ornate above all puissance human/ For it seemed all to be made of crystal/ ¶ In that church was an altar moche well arrayed/ By which and by a fountain there being. sourded and sprang a water white as milk/ about which fountain weren people which sungen songs of cherubin/ ¶ Now for to describe the form of the said church/ The party without for the on the side of the South was of the colour semblable or like to a precious stone named Prasym. The party toward the North was red as blood/ And toward the east white as milk ¶ There was also upon the same church many stars. more shining than they that shine in this world/ ¶ The son shone and was more hotter seven times than in our land/ The mountains and the trees were without comparison more higher than they of this region/ And the fruits of the said trees were moche fairer. and also much swetter/ ¶ The song of the birds that flew there resowned up to heaven ¶ The earth of that place had two colource/ Of whom that one was white and that other reed/ ¶ these relygyouses then all abashed. salewed the enhabitauntes of that place. and went forth their way/ ¶ And they went an hundred days without mete. But of water they drank enough/ ¶ And suddenly they saw come toward them a multitude of men & wy●●men. which were but a cubit buy. which made them sore afeard/ But they set their lives in the hand of god. & went against them/ ¶ And incontinent by the virtue of god they fled ¶ Then the said religiouses took their refection of herbs which they found in that place. And rendered than kings to god. which had delivered them from so many perils/ ¶ And after by the will of god they found a fair way to walk in/ by which they went many journeys/ And in walking they found a cave pleasant enough/ and cleanly within/ In to which they entered/ ¶ After that they were within. they marked them with the sign of the Cross. But they found there no person ¶ And by cause they found the place so clean. they imagined that some man dwelled there/ And so abode there till even. for to know if he that dwelled there would come/ They being there within slepten/ ¶ And after that they were a waked. they went out of the cave. And incontinent they saw a man having his hairs as white as snow/ The which covered all his body/ ¶ when the said man saw them. he fell down to the ground/ ¶ And after he aroos & said to them. If ye been on God's half/ Mark ye with the sign of the Cross. Or elliss go ye your way out from me in the name of god/ which saiden to him. that he should no thing be afeard/ And that they were the servants of god as he was/ This seeing that good man. was long in his prayers ¶ And notwithstanding that he had be long in that place. Yet was his face as shining as the visage of an angel/ ¶ His brows covered his eyen by force of old age. The ungles or nails of his feet and hands weren marvelously long. His beard and his hairs covered also all his body/ And his skin was as hard as the shell of a lymace/ ¶ The said holy man also weeping demanded of the three religiouses pylgryms of whence they were/ And wherefore they weren thither come/ and of the estate of mankind. And if the Sarrazyns and Ethnycyens persecuted more the faith/ ¶ The said pilgrims recounted to him all their adversities/ And how they sought to find the place. where as heaven and earth joined together/ ¶ The holy man said then to them that fro the place where as they were. it was no far way to paradise terrestre/ But no man might go thither. But if the angels bore him. like as a voice had said to him when he himself would have goon thither/ ¶ He told to them also as the angel had told to him. that it was but twenty miles to the place where as Adam was created and formed. and to the said paradise terrestre. Where as the earth joynyth to heaven/ ¶ The said pilgrims hearing these words. were moche enjoyed/ And entered in to the cave with the said holy man/ ¶ when the even was comen he prayed them and said: That they should not hold them within the said cave/ By cause that there were with in a little space thereby two lions. which camen every night to lie with him ¶ And he feared them sore. least they should do to them any harm or displeasure/ ¶ Anon after they saw the said two lions come. But the good holy man went and met with them/ And deffended and forbade the said lions to do them any greyf/ The which defence made. they sojourned there surely/ ¶ On the morn they asked of the holy man. of his estate and conversation/ and also of his name/ And of what place he was/ ¶ To whom he answered/ first that he was named Machaire/ And was borne at Rome. son of a noble Roman flourishing in good renomee and fame thorough out all the empire/ ¶ After he recounted to them of his life and conversation. and the cause wherefore he was departed from Rome. ¶ And began to recite & show to them/ That he being young/ his father would have married him. and in deed was fyaunced and troth plyghted. and a day accepted to be wedded ¶ at which day after that all things necessary for the wedding were made ready/ And the lords romans boden for to go to the celebration and so lempnytee of the said wedding/ ¶ The holy man seeing the same preparations and ordinances/ And that the hour approached and drew nigh Secretly he departed from the house/ of his father. And hid him in the ●ous of a woman a widow with whom he was familiar/ ¶ In her house he was seven days hid without to be seen of any person of the city of Rome/ ¶ That same widow went every day in to the house of his father. And knew all the was said of him sith he came to her house And showed all to the said holy man ¶ His father seeing that he might not find him was much angry and also his mother with all their friends/ ¶ The eight day after which was sunday. he took leave of the said widow. and went openly thorough the street/ ¶ And in going he found in his way. a man much old/ whom he salewed demanding whether he went and if he would hold him company ¶ To whom the old man answered that he would do as it should please him/ ¶ And so they went together out of Rome in seeking their meet fro door to door/ ¶ And long time they went together by the ways. the which the threpilgryms tofore named had holden/ ¶ And after the good Machaire recited that when he came a xxx mile nigh to the place where as he was/ and recited these things. that same old man which had acompanyed him sith he departed from Rome vanished a way and wist not where he became/ ¶ then was saint Machaire sore troubled. In so much he wist not what to do/ ¶ But laid him down on the earth/ and there wailed and we●te abundantly/ ¶ And he being in this point wailing and weeping. The same man that was in his company/ appeared to him again. and said/ ¶ Right dear brother anger the no thing/ ¶ For I am the Angel raphael sent from god. for. and to help the in thy necessities/ ¶ And know the that by the commandment of god I have brought the hither ¶ Our lord hath alway helped the In giving way prosperous/ By the which thou haste passed all the der●e places/ And them where as been the torments of souls/ Now thou art in light/ And therefore thou oughtest now to dread no thing. But go forth in the way that thou haste begun/ ¶ these things thus said. the angel departed from him/ then reprysed and took again saint Machaite his strength. and went forthon/ ¶ And right soon after he found a wild ass/ The which he adjured in the name of god that he should address and govern him the way. by which he might surely go/ ¶ After the say conjuration. the ass went forth by a little path/ And so following him saint Machaire went with him two days/ ¶ And the third day he found an heart without comparison more greater than any of the country/ ¶ The said ass seeing the said heart/ had great dread. and left the holy man. which was then sore troubled. By cause he might not know ne see any wain path. ¶ He thenne so abashed that he wist not what to do/ He adjured the heart that had be cause to make him to lose his guide/ That he himself should guide him. and lead him surely ¶ And incontinent the said heart came to him. like as a good came be'st/ ¶ And in a straight way he began to go to fore the good holy man/ In looking be hind him if he followed him alway ¶ And so they went together three days/ ¶ The fourth day they found a dragon marvelous: which lay along in the way/ ¶ And when the heart saw the dragon. he fled a way. and the good man abode alone/ And wist not what to do. but to call on the name of god/ And fell down prostrate to the earth for to make his prayer/ ¶ After he blessed him with the sign of the Cross/ ¶ And commanded in the name of god the said dragon that he should do to him none harm. ne letting/ ¶ And thenne it haped by miracle. and against the common usage of nature. that the dragon spoke. and said to him/ ¶ Come on hardly. come on well happy and servant of god Machaire. ¶ The angel raphael showing me thy face. hath commanded me that I should come to thee/ for to lead the to the place which is arrayed for the by the commandment of god/ ¶ It is four days sith I have abiden for the without meet or drink/ ¶ In this night I have seen the in a cloud right shining/ And have heard a voice which said to me that I should haste me for to lead the and conduit. By cause thou were not far from/ ¶ Wherefore come on promptly & follow me. And dread the no thing/ ¶ For by the aid and help of god I shall lead the to the place. Which by him is made ready to thee/ In which thou oughtest to love and praise god/ these words said by him that seemed to be a dragon/ Suddenly he transfygured and changed himself in to likeness of a young man/ As the same holy father said/ & brought him unto the holy place. where he recited all these things/ And where as the said pylgryms had founden him/ ¶ And he said yet furthermore. that he being arrived in the said cave/ The said young man vanished away/ ¶ And then he humbly thanked god. in glorifying him of the graces that he had done to him/ In preserving him fro the great dangers. wherein he had been. ere he was comen unto the said place/ ¶ Nevertheless he said that he had be oft tempted of the devil/ Which oft came to visit him. for to give to him empeshment and letting in his contemplations. ¶ And among his other temptations. he had presented him a little bend. to swadle a little child bring in his cradle/ The which bend the holy man had taken. and put it in his cave forgetting to bless him. ne to make prayer in taking it/ ¶ Another time he had laid tofore his cave a payr of shoes of a woman/ which semblably and in like wise he had taken and laid by the laid bend/ ¶ And the third time the devil appeared to him in likeness of a woman. clad with rich habyllements. And was adorned & arrayed with precious stones/ ¶ when the said holy man saw that/ Not imagining that it was the devil. spoke to her familiarly. & demanded what she was/ And how she was comen in to his ●aue/ ¶ Then she as heavy and sorrowful began to weep and cast out gre●e sighings/ ¶ The holy man seeing that she wept. moved of pity and compassion began to weep with her/ ¶ And thenne the devil began to speak to him saying. O holy man servant of god. I am the daughter of a noble roman/ which some time was fyaunced and trouthplyght in marriage to a noble man of Rome ¶ But when the day was comen. in which we should have made the marriage. He to whom I should have be spoused and married went his way secretly. that never sith was seen/ ¶ And when I saw that he was departed from Rome And that his parents and kinsmen and friends sought him in great heaviness/ I was not joyous. But the same night departed also privily. with out taking leave of any person. And have passed as well by mountains and valleys. as by many other dangerous places without guiding of any living person/ ¶ And thus all alone am I comen hither/ ¶ Saint Machaire weening that she was his wife/ Took her sweetly by the hand and lad her in to his cave/ ¶ But the devil continually wept/ Wherefore the holy man was the more ready to believe that it had been his wife/ And wept semblably and in likewise with her/ ¶ After their lamentations and weepings the holy man took akehornes & herbs. and would have made her to eat. weening that she shel●e cease her sorrow/ ¶ Now the holy man Machaire understood not the cautels and deceits of the devil/ The which at beginning were over subtle and strange for to be understand ¶ And so they devyseden long with in the said cave. that one sitting by that other/ ¶ And in speaking together the foresaid woman touched his hands. by manner of flattery. As now many done for to move the men to us ●●●ouse and fowl sin of lechery/ ¶ And in thus doing the poor man without to bless him ne commanding him to god. fell a sleep/ As if he had be traveled of many labours/ ¶ Now it happened in sleeping. by or subtlety and shrewdenesse of the devil/ That he dreamed to be with his wife and to have her company. in such wise. that when he awoke. he found himself all discovered and punished o● defoiled/ as he had fleshly done with his wife/ ¶ then knew he that it was the devil. By cause that after he had slept. he saw ne apperceived her no more/ ¶ Then he began to lament and make sorrow. and make many exclamations and cries to god. In requiring him humbly of pardon and mercy/ ¶ Now it is to be noted that the two lions which he had found in his cave when he there first arrived. After he had done this sin. forsoken him and departed fro him. The which thing by him known. And for the great displeasance that he had for his sins. He put him again to prayer praying god that he would ensign and show him/ what suffisant penance he ought to do/ And that it would please him to send again to him his two lions/ ¶ And incontinent after by the will of god which heard his request and petition. would reduce and bring him to the way of helthe. The said lions returned/ and began promptly to make a fosse. or a pit of the largeness & deepness suffisant to the common stature of a man ¶ The holy man that seeing/ thought that god would: that he should do his penance in the said pit/ ¶ And commanded the lions that they should cover him in the same/ And so they died/ ¶ He being in the said pit by the space of three year/ Happened that by the great inundation and flowing of waters the which descended there. the said cave was broken. And a part fell upon his heed. in such wise that by the moyen of the said rumpure and breaking where as he had not seen no light in three year. He saw the son clearly shine and giving light/ ¶ Then he took the herbs. which he found beside him. and eat of them/ ¶ The lions after came again. And they seeing the cave broken and dysconuerte. They dyffeated the pit/ and brought him out all hole without any gryef or brusure/ ¶ Then he came out of the fosse or pit/ And rendered than kings of that he had lived so long without seeing of son ne moan And also without to have any harm of his body he was delivered from the same cave/ ¶ And kneeled down to the ground. and was forty days and forty nights without moving himself. Like as he had he Inmobyle in glorifying the name of god/ ¶ The said forty days passed. He came again in to his cave. ¶ And there he saw four angels which shone so marvelously that all the cave was enlumyned ¶ And in the middle of them was our lord and Redeemer Jesus' christ in form of a man. Holding in his hand a rod of gold/ & made a sown so strongly resowning like the voys of ten men/ ¶ The same noble company sungen long/ ¶ And when their song was accomplished and fulfilled/ Three voices together answered (Amen) ¶ And incontinent our saviour Ihesu christ with his angels which accompanied him vanished away. and went in to heaven/ ¶ And after in a voys descended a dove within the said cave/ And incontinent was heard a noise rambling as thunder/ and also lyghtnynges Innumerable/ ¶ He heard also many voices from heaven. which songen● Sanctus. Sanctus. Sanctus. Dominus deus/ etc. Thenne the holy man hearing and seeing the said woundres. was all taken in a trance. and ravished in spirit. And fell down to the earth. On which he was right days without moving hand ne foot/ The which passed he awoke/ ¶ And then he knew that god had sanctified and hallowed that place/ And given there his benediction and blessing/ And then he recu●ned in to the said cave and praised the name of god/ in giving to him thankings and lovings of his visitation. And that his grace had made him worthy to have his company/ ¶ Atte the time of the same vision: He was in the age of forty year. And had dwelled but seven years in the said cave ¶ when he had recounted and told all these things to the three religious pilgrims/ That is to wite Theophyle. Sergius and Thimus/ ¶ He Instruct and showed to them the manner. how they might void the cursed temptation and deception of the devil of hell/ In saying to them. that they sholden remember and have in mind alway how the devil had deceived him subtilely/ ¶ And after he admonested and desired them to abide with him. Or if it pleased to them not to abide there. that they should return in to their monastery/ ¶ all these considered by the three religiouses/ they were much abashed and fell down to the earth in glorifying the name of god/ Which only doth so many marvelous things/ ¶ And also they rendered to him thankings of that he had brought them to the knowledge of the holy man/ ¶ Their orison finished they prayed to the glorious saint Machaire that he would pray for them to the Saviour of the world/ That he would save and keep them in returning in their abbey/ To the end that by all the monasteries where as they should go They might also well recite and tell that which they had seen/ For to ercyte and move all religious men to live virtuously/ ¶ For they believed framely that god had brought them to the said place/ for and to the end to know the holy man/ And also for to show and manifest his holy life and conversation/ ¶ The holyman Machaire made humbly thenne his prayer to god for them ¶ And after gave to them his blessing And after kissed them in recom●undynge them to god/ ¶ To the end that they might make their voyage in peace after his good pleasure & will ¶ finably he commanded his two lions that they should conduit them till they were passed the dark places: where as they were seven days and seven nights. without departing from the place. like as it is tofore written/ ¶ The which lions after that by sign they had taken leave of the holy man brought them unto the place. where as Alysaundre had made the writing making mention of the ways. like as it is declared tofore ¶ And when they came to the said place. the lions little humbled them/ and took leave of them/ And returned to the holy man/ ¶ And after they went with the grace of god so long. that they entered in to the land of pierce. without to have any letting/ And camen to the city of Catessodo. In which been the three children that were put in the furnaces of fyte nigh by babylon/ And after they passed the river of Tiger. ¶ And the fifteenth day after they re-entered in to Iherusalem. And there visited the holy places. as they had done before/ ¶ And finably they came again in to their monastery/ In which when they were arrived/ recounted all that which they had seen/ And principally of saint Machaire/ And then all the religiouses glorifyeden the name of god/ To whom be given laud and glory eternal. Amen/ ¶ If any will repute this history far apocryphum tofore or he Impute any blame to the rude and uncunning translator. which supplieth much affectuously. that first he see saint jerom in his writing/ in the book of the life of holy faders. Upon the which hath be made this present translation. in such wise as the intitulation conteynyth of this present history/ to the end that the greater faith be thereto yeven and adjusted. ¶ Here followeth the life of saint Pastumyen. which beginneth in latin ¶ Qm desidero. etc. Caplm. xlix IHesu christ our saviour. like as hath written saint Iherom hath not manifested nor showed his Ream ne his glory only to great and excellent clerks of this world. But to simple and ignorant of all science & cunning/ ¶ As now now ye shall see in the life of saint Pastumien/ The which was of the lineage and kindred of Mempheus. that was a paynim/ And was in his youth much simple. and uncunning of letters. ¶ Not defouled with vices of paynims But lived by embraiding and giving of cords of junks/ ¶ He never pronounced fowl word out of his mouth. ¶ And yet when he was in the world. He fled busily and oft the conversation of women/ ¶ Ever more he lived in charity. and had peace with every person. without to move with his neighbour any discord ne dissension. applying himself to all virtuous werkts. notwithstanding that he was not yet christian ¶ He being in the age of thirty year God would take from him the corruption of sin for to make him to have the life eternal/ ¶ On a time the angel came and said to him/ Pastumyen haste thou not known god of heaven/ And he answered. Nay/ And that only he died his ●●at●. But if god were in heaven or not he had not herd say. ¶ For he was not a clerk for to know the things divine and celestial/ ¶ The angel then said to him/ Now pray god/ and he shall give to the sapience/ To whom answered the holy man/ that he could not pray/ ¶ For he knew not what prayer was/ ¶ Then the angel took a lief of the Laurel tree. and set a prayer thereon. saying to him/ That he should eat it/ ¶ And how well that it seemed him bitter Yet nevertheless it gaaf him the form and manner to pray god/ ¶ The said holy man incontinent eat it/ ¶ And it was bitter to him in his mouth. But all his heart was replenished with sweetness. ¶ Thus then he began to praise and magnify the name of god. ¶ The angel after touched his lips/ And took from him the bitterness of his mouth. ¶ And anon after saint Pastumyen knew high things of holy scripture. like as he had estudyed therein all his life/ ¶ After the angel said to him that he should set his knees to the ground and his face in to the east. ¶ And that incontinent he should have without default all that he would demand of god/ ¶ So he died. And that done he began to say I shall love & praise all my life the name of god. which is so benign to teach them to know that been ignorance. ¶ And byscyence infused maketh suddenly by them his name. his law and his glory to be manifested/ ¶ O my god my maker thou haste sent to us fro heaven thy proper son for to redeem us from the pains and tribulations of hell by his sorrowful passion/ ¶ In the name of the same thy son which is god and man I require the and pray as humbly as I can or may that to me which am here in darkness will give light and clearness. ¶ My god my redeemer/ thou wottest and knowest. that I could not say one word that was to thy praising. if thou hadst not taught me/ ¶ Now I believe steadfastly that the blind by illumination and leaded seen clearly/ ¶ The deyf have hearing. the dumb have speaking/ The crooked go on right/ ¶ poor and simple of understanding have knowledge of great sciences and enseignementes. ¶ And also the poor and miserable sinners been of the called ¶ Alas my god my maker what was I ¶ What might ne what ●●●gthe have I had by which I that was so simple. was worthy to be called of the. for to praise the. magnify. and serve. By which I dare require & demand for to be purified and clensy● of my spots and filths of sin ¶ I have lived alway like unto the paynims. which been as brute beasts ¶ And now I know that the sinners shall never have joy after their death if they convert them not to the faith ¶ And for so moche as thou which act my Redeemer wilt not that I be lost by my poor freyltee/ ¶ I supply the that it may please the to ensign and teach me better and better/ To the end that I may know the as my only saviour & protector/ And as right puissant king sovereignly reigning in heaven and in earth/ Which better than any other mayst inform me in thine holy law. ¶ And finably will give to me the glory eternal/ ¶ And from thence forth on Pastumyen busied him in devout contemplations/ Alway awaiting that the angel of god should come again to him ¶ But that notwithstanding he went again to his craft/ which was as tofore is said to make cords of Ion●es/ ¶ And finably the angel appeared to him and said/ Pastumyen wilt thou that I lead the to a priest/ Which shall baptize the in the name of the father & of the son and of the holy ghost/ To whom he answered that it was the greatest joy that might come to him/ And that he desired none other thing ¶ Anon the angel took him by the hairs/ and bore him unto a place where as was an an holy man named Prisce/ To whom the Angel commanded that he should ensign: and teach him the faith and law/ And to live as a good christian/ ¶ The holy father seeing the great brightness of the angel. Suddenly he was abashed in such wise that he fell down for fere/ But the angel relieved him and comforted him saying. ¶ Be not afeard/ for I am the servant of god as thou art/ ¶ And in saying these words the angel changed his form unto the semblance or lickenesse of a man clad with white. and of a pleasant face/ ¶ After again he said to him/ Doubt the no thing/ I come to the for to show to the fro god/ That it is his pleasure that thou take to the this good man Pastumyen/ And that thou inform him in the faith of holy church. To the end that he may deserve the glory eternal/ ¶ And Incontinente the angel departed/ ¶ Saint Prysce then took Pastumien. And informed him in the faith/ And to fast and to do other virtuous works/ ¶ After he baptized him. and this done he made a prayer unto our lord saying thus. ¶ O son of god I yield to the humbly thankynges of this that it hath pleased the. by thine holy ghost to reconcile me to god thy father And thou haste redeemed me from eternal death/ The which death suffren perpetuelly all they that believe not in thy name/ Alas I knowledge now that all things. the lass ought to obey the greater. And the simple to them that been wise/ ¶ The second commandment that ye ought/ for to keep is subjection To the end that in reverent dread ye may serve god with a chaste heart pure and clean/ ¶ The third is that ye ought to live soberly and justly. in having compassion on your souls and of others/ ¶ The fourth that ye ought to chastise your bodies by fastings and abstinence after your possibility/ For to the spirit desiring to get virtue. it is a singular delectation and pleasance. to be and inhabit in a body lean by penance/ ¶ The fifth is for to be oft in oryryson and prayer in ens●ewyng the doctrine of the apostle. which commaundyth us to pray god without ceasing/ For after his doctrine all they that continually fast and pray to god lightly they put under by the virtue of the faith all the cautels and subteltees of the devil of hell/ And causyth also to resist and withstand all vices and sins/ ¶ first and principally to pride/ For of that sin proceden all evils. And every day as one seeth by experience/ Pride is the original root of all sins/ ¶ By pride been the angels cast down in to hell/ By cause that Adam desiring to know the good & evil. eat of the fruit foreboden in transgressing and breaking the commandment of god/ ¶ By this concupiscence he deserved and bound him and all his posterytee and offspring unto the death eternal/ Whereof we had never be quite. if the blessed son of god. by his great mercy. and by his worthy death and passion had not quited & redeemed us/ ¶ The virtue opposite and contrary to pride is humility root of all good/ And the beginning and get●nge of all virtues. without the which was never none ne never shall person be perfect/ ¶ And the cause that most moved our blessed saviour to take our humanity in the womb of the virgin of the Intemerate and most clean and right blessed virgin mary. that was her humility. For in so doing is written in the canticle/ God hath beholden the humility and meekness of his hondmayde (Qu●a respexte humilitatem ancille sue etc.) ¶ After the holy man Pastumien commanded them that they should have charity fraternal together in having perfect faith/ saying that the principal Rule and most greatest charge that religiouses ought to have. is for to have one with another perfyghte love and charity/ without the which none Relygyouses in the cloister may not well govern themself/ ¶ When many brethren been together without love. each entendyth to his singular profit/ And so their comynte is divided/ ¶ So every ream and other government of multitude and of subgettes. if it be divided. without doubt it is desolation/ ¶ Alas now the most part of religiouses in this present time intend to be abbots. priors and to offices. desiring to be out from their brethren/ ¶ Like as the bird sechyth. but to escape out of the cage/ ¶ And who should demand or wite the reason wherefore. I trow that there should be default to have love with their brethren/ ¶ For by cause that they been overmuch replenished and fulfilled with the dampened vice of Pride. they can not be compatyble and felyshypped with the other/ But will be alone ¶ A lord god well is changed the time that the holy faders fled in to desert seding there a solitary life. for to renounce and leave the world/ and to lead a life contemplative/ ¶ And as it is said the religiouses when they be closed in an abbey. where as they have been put for to be out of the world/ They think on none other sin but to obtain and get pryeryes and other benefices/ Whether it be by sin or no sin. to the end to return again to the world/ For the which things all devotion is lost/ ¶ peradventure if the priors were unied and oned with the abbeys/ And that such religiouses had none occasion for to depart with out licence/ It should be better. and lightlier for their health/ than for to seek their lodges from village to village/ ¶ It hath be seen in time passed that the children of kings for to serve god have renounced and utterly forsaken all their richesses/ ¶ But now when there been many in a noble house/ they been made abbots. tofore that they been religiouses. ¶ No thing for devotion But to the end for to enrich them with goods and richesses of the church for to live at their pleasure God knoweth what shall be the end ANd following then the doctrine and tething that Pastumyen gaaf to his religiouses ¶ He commanded them furthermore to love not only the one that other. But to love god principally with all their heart/ That was the first commandment. that god gave to Moses in the moutayne of Synay/ ¶ But with the same commandment must be joined the lone. that we ought to have that one with another/ ¶ when all religiouses loven each other/ and god principally and first/ Yet must they have the virtue of obedience/ ¶ Love without obedience is no thing. ¶ For like as the grass letteth the corn to fructify and increase/ In like wise who that is in obedient and fastyth and prayeth/ bryngyth fourth no fruit for fault of obedience/ ¶ After he commanded them to exercise the nights in prayers/ ¶ For by night the devil maketh moo lettings to devout persons. than he doth in the day. Like as the Gospel saith/ ¶ Who will do evil. Hatyth light/ ¶ And to this purpoos saith the Gospel. Awake. awake. For ye know not the hour when the thief of the souls will come/ ¶ He commanded them also that they should write in a Table of their consciences all the commandments of god/ And that oft they should lay the cloth for to take refection spiritual. in savouring and eating the ten loves composed of the ten commandments of the faith ¶ The twelve articles of the law/ And the works of mercy/ ¶ More over he said/ O ye my brethren/ which desire to be very obedient and chartable to love each other/ believe ye after the sentence of Baruth the prophet which saith/ that ye been now the fellows of god/ ¶ And in another place the holy scripture saith well happy ●en the peaceable. For they been the sons of god/ ¶ Now they that been peaceable been obedient and chartable/ ¶ They thene that shall desire in this corruptible world to enjoy the fruits of heaven/ He must renounce and forsake his proper will. in having perfygh●e charity/ ¶ After he commanded them. if they had among them any dissension. or debate/ that incontinent it should be appeased/ For god our lord dwelleth ne abideth but in one place of peace/ ¶ And the contrary where as is dissension. the devil regnyth. ¶ And furthermore he deffended them that they never should be angry ne wroth ne to their brethren. ne to straungeres/ ¶ And that for any gain of the world that they might get. They should not occupy them with temporal things. But only in works spiritual. By the which they might lightly get the heritage of the Ream of heaven/ ¶ And when any temptations should come to them. the which with great pain the ymyghte eschew/ ¶ He admonested them to torn to god/ In life ting their hands to heaven. And saying ¶ O my god I pray the that it please the to help me/ And to enforce my poor freyltee. to the end that I may vanquish and surmount my mortal enemy/ ¶ And he said that anon after our prayer made to god. Comen his aungellis to our aid for to comfort us/ ¶ And for to prove this thing to be true. He told thenne to them. that on a tyme. he being on a mountain came tofore him a great company of devils in likeness of men human. And by cause that by the will of god he knew well that they were devils/ He all resolved/ And without having any dread. kneeled down on the earth. in praying god. that it would please him to make the same devils to depart/ ¶ And incontinent they vanished away as a fume or a smoke tofore the wind/ ¶ Many other temptations the devils made to him. But god delivered him alway by the devout prayers that he made/ ¶ Therefore in concluding he said to his religiouses/ My children be ye farm and stable in the faith. in resisting the devils temptations/ And that ye been climbing by fervent charity to the love of god/ The which in so dooenge. he shall to you be alway a protector/ And by his help ye may get the ream of heaven/ ¶ Thus endeth the story of the right holy man Pastumyen. ¶ Here followeth of saint Onuffryen hermit/ And beginneth in latin Beat memory paphoncius. et cetera/ Caplm. l Saint Phaphunce having desire for to visit all the religiouses that weren in the hermitages. for to accomplish the health of his body more lightly his way. bare with him a little water and breed/ ¶ And when he had walked by the space of four days. his victual failed him/ And became all confused and half deed. By cause he was so feeble that he had neytheyr foot ne leg that might sustain him/ by cause he had neither to eat ne to drink/ ¶ But nevertheless he was by the help of god made all hole and guarished/ And had as much strength. as though he had well eaten and drunken/ ¶ And then began to walk again. And continued so four days without meet and drink ¶ The said four days passed/ by cause he felt himself feeble/ He was constrained to lie down on the earth. as he had be deed/ ¶ And he dying on the earth. Suddenly saw by him a man in marvelous glory. fearful and terrible in shining/ Worthy of praising in beauty/ Long of corpulence. and right clear of regard/ Whom Paphunce seeing had great fere. but anon after he comforted him/ ¶ For in approaching touched his lips and his houdes/ And restored and gauf to him strength/ ¶ And incontinent aroos up and walked seventeen days. after. till he came to a place where as god would bring him. ¶ To which place he came and saw a man as he rested. having his face terrible all covered with here like as a brute be'st/ ¶ And fro the reins down allow he had a vestment of leaves and of herbs/ ¶ when Paphunce saw this man so deformed/ He was sore abashed/ And not without cause/ ¶ For he had never seen such likeness of man ne of woman. and wist not what to do. But fled in to a mountain. which was nigh to that place. And there hid him under the branches of the trees/ He was so sore afeard/ ¶ And there he began to sigh marvelously. ¶ Knowing that by cause of his age and abstinence. he might go no ferther/ ¶ This man seeing that Paphunce was fled tofore him/ and that he was afeard came nigh to him. And calling and crying with an high voys said to him. ¶ O man of god come down from the moyntayne/ And be not afeard/ For I am a man mortal as thou art/ ¶ when Paphunce heard these words he was glad and comforted/ And took again his mind and courage. and anon came down from the place where he had been/ ¶ And after that he had salued the holy man He fell down on his knees tofore him ¶ The holy man anon defended him that he should not kneel to him saying so him/ A●yse thou my friend thou art the servant of god named Paphunce. loved of all the saints of heaven/ ¶ then Paphunce aroos up. notwithstanding that he was weary aswell for his long fastings. as for his old age ¶ After he made him to sit by him. Desuing to know his name· his conversation and manner of living. ¶ He said to him/ Know thou servant of god that by long journeys I have walked in these deserts and have endured great hungres and thirst/ But now my viage is accomplished and fulfilled. ¶ And I feel a solace in my membres/ Like as they were all filled and quite of all pain/ And therefore I pray the my lord and my friend for the hononore and love of him. For the name of whom thou hast dwelled in these deserts thou tell me whence thou art. and thy name/ ¶ And also when thou camyst in to this place to inhabit here/ ¶ The holy man seeing the great affection of his desire. and also the travail that he had taken. to find. answered to him of that he had asked. And demanded him in saying to him. first that his name was Onuff●en. Secondly that it was three score and ten years that he had dwelled in that desert/ living with brute beasts. eating grapes and herbs in the mountains and valleys And sith that he came thither he had never seen man ne woman save him only/ ¶ Nevertheless he said that in his youth he had be nourished in a monastery named Her●mopolyn in the province of They/ In which monastery were an hundred religiouses/ ¶ After he declared to him how the religiouses of the said monastery liveden in e●ynge and drinking all together. And died then penances that one like to that other/ ¶ And that which was pleasant to that one. was to that other agreeable And yet that was more They had all one will. One heart. And one thought/ ¶ In the said monastery was so great ta●ytu●ytee and silence among the religiouses. that none durst once speak without a just cause/ ¶ He being in this said monastery. heard recount the life of an holy father named Helye/ ¶ And how he had lived in great abstinence in desert. in great straightness of life/ ¶ And how he had many privileges above the power of man kind/ ¶ In like wise of saint Iohn baptist which lad so holy & marvelous life in desert. till that he had baptized our lord Ihesu christ in the flo● jordan/ ¶ then hearing. told of the religiouses the glorious lives of theym· and many other/ ¶ The said Onuffryen required of the said brethren. that they would say to him. If the ancient holy faders of the desert had been more strong than they or more feeble/ ¶ They answered that they had been more strong. For without man's comfort and with out meet and drink they lived in desert ¶ But they said. that in speaking as they had been the holy faders of the said deserts. We have consolation the one of an other/ ¶ For when we have hunger. we find the meet ready/ when we been seek/ We think incontinent and done penance to get us health ¶ We have fair houses and great edifices/ And they that been in desert have no consolation/ ¶ They have hunger. cold. and heat. And in all tribulations have no socours but of god ¶ And therefore whom some ever will dwell there· Him behooveth to be constant and steadfast for to endure all such penances/ ¶ Yet more the devil giveth to them without comparison more settynges and temptations for to divert them from their good will/ that to them comynyke by the world/ ¶ But when they have very faith Alway they overcome the fiend by arms spiritual/ ¶ The angels comfort them oft/ And deliver to them that is necessary for them/ ¶ For it is written/ that they that shall put their hope in good. Shall have the virtue of strength for to endure all thing/ with feathers as an Eagle for to flee to heaven/ ¶ And yet more. they that shall have thirst. shall drink in the fountain eternal/ ¶ And the herbs that they shall eat. shall give to them also great sweetness as honey/ ¶ when the religiouses been tempted of any temptations/ They ought to put them to pray god. lifting their hands to heaven ¶ And incontinent the angels descend and come down for to help them to fight against the devil/ ¶ Thus also saith the prophet david. That in the end the poor people shall not be forgotten. ne their patient shall not perish/ ¶ And also god enhauncyth alway the poor of spirit And delyveryth them from all tribulations. ¶ finably the same faders said to that right holy man saint Onuffryen That the Angels continually serve the just and good. Which be pe●fyghte in the love of god/ ¶ And their souls been illumined and kindled with the light of grace and of troth ¶ Saint Onuffryen when he had heard the fair instructions of these holy faders. Had the heart all embraced with great desire for to do penance. and to fight against the devil/ In suffering all poverty. to the end that he might come to the glory eternal/ ¶ And thought in himself to accomplish and perform the counsel of the said prophet david. ¶ teaching and saying that it is a good thing to join himself for the love of god/ And to set in him his hope/ ¶ when saint Onuffryen had althyse things considered. He took a little breed and a few peasen or beans to make pottage with all. for to live about a four days. ¶ After he departed by night secretly out of his abbey/ making his prayer to god. That it might please him to ensign and show the place where he should do his penance/ ¶ And came in to a mountain. The which he passed over for to come in to desert. ¶ And he being there arrived and to men saw in a place tofore him a great light The which as him seemed came straight to him/ Whereof he was atrede ¶ And supposed that it had sygn●fyed that be should return in his monast●rie/ ¶ In the said light he saw a man right pleasant saying to him. that he should no thing be afeard. for he was an angel commised and sent by god. and departed for to govern and lead him in the desert/ ¶ And after he laid to him/ See that thou have thy heart right and just/ And be thou laborious in good works. for the angel said I shall not leave the unto the death ¶ Atte the hour whereof I shall present the to the majesty of god. ¶ After that they had walked about seven mile they arrived and came in to a cave fair enough/ In which saint Onuffryen found another holy man/ ¶ And seeing him/ he fell platt down to the earth. Demanding of him humbly his benediction and blessing. The which demanded/ the same holy man took him up/ And kissed him in token of peace. ¶ After he said to him thou shalt be my brother in this desert/ ¶ And therefore come and enter in. in the name of god. Which give to the grace to have to him ●euerente dread. In such wise that all thine operations and works be to him greble/ ¶ With this brother he abode many days forto inquire of his virtues and of his manner of living. The which gaaf to him many enseynemen & exhortations how he should live solitarily and by what mean he should resist and withstand the temptations of the devil/ ¶ Some days he made him to arise and to go out of his cave. saying to him My son it is time that thou go bens. for thou mayst not dwell here/ But thou shall go in to another ●ue. In which thou shalt dwell all●ne/ ¶ And if thou be strong and steadfast in the faith. Thou shalt put under thy feet all the temptations of the devil/ ¶ They twain together walked four days/ And the fifth they arcyved in a place called Calidonia. by which were palms abundantly/ ¶ When their weren in the said place. He said to him. ¶ Now come hither my friend ●● here the place that god hath prepared & made ready for the to serve him and to do thy penance/ ¶ After that they were they arrived/ The holy man was with him by the space of thirty days. In informing him alway/ ¶ And showing to him the Rules and manners of living holy it/ in keeping the commandments of the church/ ¶ After all these things/ the said holy man made his prayer to god for saint Onuffryen/ ¶ And after took leave of him. And went again in to his cave/ ¶ Saint Onuffryen kept him. and abode in this said place· in doing straight penance/ ¶ And the holy hermit which had brought him thither. came for to visit him every year. For to know of the conversation of his living/ ¶ And on a time among the other in going as he was accustomed for to visit saint Onaffryen/ ¶ He fell to the ground and gaaf up his ghost to god/ Whereof saint Onuffryen was marvelously troubled and vexed/ ¶ finably after that he had long wept upon the corpse. He buried it in the same place/ In the most honest wise that was to him possible after his little power ¶ Paphunce which was also walking by the deserts when he had heard all this that saint Onuffryen had recounted and showed to him/ He said to him ¶ Ha holy father I know that many labours and pains thou hast endured in this desert/ ¶ Certain my brother said the holy man Thou mayst believe that I have had so moche poverty in this desert/ That oft times and for the most part I esteemed myself to be at the term of my death/ ¶ felt no strength in me. ¶ Some time of the day I have been brent with heat of the sonne· ¶ In the night I have be wasted with vapours and humyditees of the earth ¶ Many times I have had great hungres and great thirst ¶ And shortly to say I can not declare the marvelous sorrows and afflictions that I have endured/ ¶ But I have hope that god shall reward ●e my reward/ In giving to me spiritual richesses. which increase & augment every day. and never m●nysshe ¶ And for to notefye to that the bounty of god which never leaveth his servants. He hath sent to me oft times by one of his aungellis breed and water/ Of which and also of dates. which grow nigh by to my cave. and of some herbs I have had suffisauntely my bodily refection/ ¶ After this he said to the holy man Paphunce/ My friend if thou wilt accomplisshe the will & commandment of god. Note and mark that he himself hath said. that we should not have any cure or business to eat. ne to drink. ne also of our vesture ne clothing/ ¶ For god our father wotyth and knoweth all the which to us is necessary/ & therefore if in serving him well we demand of him the ream of heaven. without any fault we shall have all those things that to us been necessary/ ¶ After Paphunce asked of saint Onuffrien if he received oft his maker. & how he received him. ¶ To whom he answered. that the saturday and the sunday. thangel of god brought to him the right precious body and blood of our lord/ ¶ And know ye for certain said saint Onuffryen. That all they that virtuously usentheyr life in desert and wilderness been partners of such joy as I have/ ¶ all these things heard and considered by the holy man Paphunce ¶ He was so perfightely rejoiced. that he remembered no more of all the sorrows and evils that he had endured and suffered in the deserts/ ¶ So much him seemed the word of the said holy man was sweet. and pleysaunt. Wherefore he might with the psalmist well say/ ¶ O my god thy words been to me more swetter than honey, o● other savours and sweet liquor/ ¶ Saint Onuffryen after brought him unto Celydoyne. three mile night to the mountain where he had found him ¶ And when they were in the place where he dwelled/ Onuffryen & he together put them in orison and prayer/ The which done/ Onuffryen said to Paphunce/ ¶ O servant of god I see and know that thou art in danger of death/ If thou take not thy refection A●yse thou and eat/ ¶ Paphunce would not eat ne drink. But at last he was constrained by the said Onuffryen for to eat breed/ ¶ They twain then together dranken and eaten/ ¶ And after passed fourth all the night without sleeping. In speaking continually the words of god/ ¶ On the morning early saint Paphunce beholding the holy man Onuffryen saw his visage. which was also pale and dyffeated as of a deed man/ ¶ Then he demanded what thing he had/ The holy man answered to him and said/ ¶ My brother & frere Paphunce be no thing afeard/ and know thou that by the will of god thou art comen unto this place/ To the end to bury me. & lay my body in the earth/ ¶ Anon my soul shall depart fro my body. & shall be borne in to the heavenly Ream/ ¶ My brother I know thy desire and thy will/ ¶ And therefore when thou shalt be returned in to Egypte· I pray the that thou remember me and of my name/ ¶ And to the end that thou and all thy brethren be desiring to have of me remembrance. I shall say to the the prerogatives and special gifts that I have obtained of my lord and god Rededemer of all the world/ ¶ first every person that shall make to him Immolation or sacrifice be ● in messes or otherwise. in so doing have mind of my name. He shall be preserved and kept from all frawdelous deceptions. and temptations dyabolyke and worldly/ ¶ And at last be shall have partycipation with the angels in the ream of heaven/ ¶ And if any have no power to make the sacrifice/ And in giving only for the love of god and of me an asmesse to some poor man. Without fa●●e I shall pray for him in heaven. to than de that god make him worthy to have part of his excellent glori. ¶ & yet if he may not do neither that one ne that other In giving a candle. or in making a little oblation. As encencing with ●●ence. or other offering/ Certainly I shall so make prayer to god. To the ●●●e that he have everlasting joy/ ¶ Paphunce hearing these all these ●●ynges. made to him this demand ●● question. Now father if some or any person have no power to do any of these three things/ By what moyen may he do for to be in thy recommendation and prayer/ To the end that as what tribulation he be in/ thou make thine orison for him/ ¶ The holy man answered/ My brother and friend if it happened as thou sayest/ That the suppliant have no faculty ne power to do any of the things aforesaid. If he kneel down on his knees. In lifting his hands joined to god and saying devoutly three times the (Pater noster & ave maria) in the honour of the glorious trinity of heaven/ and remember my name/ Surely I shall do so moche anent the same right holy trinity that he shall have part in the rea●e of heaven. with all the saints that been there/ ¶ Or if any be in doubt or hesitation of the things tofore said He may read saint Iherom in his book which he hath composed in latin entitled of the life of faders/ Of the which hath be made this present transsacyon. as in other places hath be said And there he shall see along this that is said here tofore/ ¶ In returning to purpoos. the holy Paphunce was greatly content with the words of saint Onuffryen ¶ And for asmuch as he reputed the same place where as they weren to be holy/ he prayed to the said Onuffryen that he would give him licence to dwell there after his death/ The which thing the good holy father would not But commanded him that he should return in to Egypte/ And there persevere in good works/ For in the end he should have felicity eternal/ ¶ when Paphunce had heard his answer. He kneeled down tofore the holy father Onuffryen. and said to him this that followeth. ¶ Alas my dear father & friend I know. and believe that all that thou shalt demand of god. For the love of whom thou haste be. lxx years in this desert thou shalt lightly obteyne· ¶ then give to me now thy blessing. To the end that I be also perfect as thou/ ¶ The holy father ansuered/ My brother Paphunce be not angry For thy demand shall be obtained/ Be thou steadfast in the faith in serving god with all thine heart. and with all thy thought/ And by this moyen thou shalt have eternal life/ ¶ I pray to our lord that thou be kept alway of his worthy angels in all thy cogitations and wills. To the end that thou be clean and purified tofore the face of Ihesu christ ¶ when the holy man had said all these words. He kneeled down to the ground/ And in weeping said ¶ O my god now in to thine hands might puissance and streyngthe I commend my spirit/ And these words said suddenly came a great light/ which environed all his body/ ¶ Thenne after came many angels to great multitude/ which sungen songs melodious. Whereof all the air resowned. And bore the soul unto the ream of heaven/ ¶ Paphunce which heard those angels sing/ Began to weep and drown in tears. saying/ Alas I have well cause to make lamentation. when with so great pain I have found the holy man Onufryen. And have be so little whyse with him/ ¶ After when he had long wailed & wepte· He departed his garment in to two parts/ And of that one he clad himself/ And in that other he wound the body of the holy man. & put it in a Sepulture of stone which was there/ ¶ Paphunce seeing that he was there alone. wept more than he died before/ ¶ And supposed to have entered in to the cave of the holy man/ But when he was at the entry a great part of the roche fell down/ By which he knew that god would not. that he should use the residue of his life in the said place/ ¶ And so thenne he came again in to his monastery in Egypte/ Where as he recounted this bistorye like as tofore is wreton/ ¶ And the holy man saint Onuffryen died the twellyfth day of juyn. the day of saint Barnaby the apostle/ ¶ Here followeth the life of saint Abraham the hermit. And beginneth in latin ¶ Cupio. et cetera Caplm. li ¶ So it happened that the time to hallow the Sacrament of marriage approached and drew nigh/ But by cause that he would not abide thereby and persist/ His parents and kinsmen were angry with him so greatly that for the greyf that he had of their heaviness. He concluded in himself to proceed forth therein/ ¶ Then the marriage of them solemnized/ And he being in his chambre. and laid a bed with his spouse and wife/ ¶ Suddenly there came upon him a fervent will for to depart. and go out of the city/ ¶ And so departed from thence. that he was well two mile from the city/ Where he found a little house. Wherein no man frequented nor used/ And entered in. and kept him there a certain time praying and making devout prayers to god/ ¶ when his parents and kynnes●es knew that he was goon. they were much angry/ And for to seche him they sent messengers thorough all the ●●untrer/ Which sought him by the space of ryghtene days/ ¶ And at las●e some of them in returning. entered in to this little house/ Where they found him on his knees praying to our lord. ¶ when the holy man saw them by him. And they beholding him. he said to them/ ¶ Wherefore be hold ye me so/ Praise ye with me the name of god/ Which hath delivered me from the ordure and filth and wickedness of the world/ Pray ye him for me. that he will give me might & strength for to bear the faytes of penance. which I have begun/ ¶ After he prayed them that they would do to him none empeshment ne letting And that no more they should come for to visit him there/ ¶ then took they their leave and went their way/ And incontinent the holy man stopped all the holes and openynges of his little house. except a little window which he stopped not. to the end that by the same he might receive his sustentation bodily/ ¶ And fro than forthou he dwelled there longe· excercising himself with virtuous works. and living in clenuesse and chastity. In devout fastings. orisons. lamentations and weepings in all humility/ ¶ His renomee began to grow and to spread thorough all the country/ By which many devout persons came continually and without ceasing there as he was. As well for to have of him consolation in their sorrows and adversities. as to be Instruct and taught in doctrine & example of good life/ ¶ Now god had given to him such a grace. that all the words that he spoke. were so marvelously agreeable to them that heard him/ ¶ And lighted them. as the rays of the son light the world/ ¶ Twelve year after his conversation to god died his father & mother/ Which left to him gold and silver a marvelous quantity of the which he being advertised sent anon incontinent. to one his familiar friend. that he should distribute it for God's sake to poor orphans. and to other simple miserable persons. To the end that the thought that he might have thereof. should not empesh ne let him in his devotions. orisons and contemplations ¶ He was advertised that it was so done. Whereof he was greatly comforted. as he that after great travail/ found himself in rest and peaceable tranquillity/ ¶ He appetyted not only to flee the world. But also the goods of fortune/ ¶ And for all earthly goods he had but one rob or gown. Cours and unthryfty cloth full of great here. With a little dish in which he eat and drank/ And a little pay whereon he lay. ¶ His custom was to love as much the poor as the Rich/ And the villain/ as the noble/ ¶ And generally in all the estates of the world he loved asmuch one as another/ ¶ If he corrected any he died it not with rude words/ But in great benygnytee and sweetness ¶ all they that heard him speak. or so kid on him/ Alway more and more they desired to see him/ ¶ Never changed he the Rule that he had begun ¶ And was continuelly by the space of thirty year without to have any report to the world/ ¶ Right nigh to the city where he had be nourished there was a town where as dwelled paynims and Sarrasyns/ Unto whom had been sent many deacons and priests by some sovereign bishops for to convert them unto the christian faith/ But all they were returned without to have done any fruit/ ¶ For the said paynims weren obstinate in their idolatry/ ¶ And it happened that the principal of the said bishops. being with his clerks had knowledge of the holy man Abraham/ ¶ And said to them that it was needful to send him in to the said town. For by his patience and holy life he might convert them/ ¶ The same bishop then desiring to increase our holy faith accompanied with his clerks came in to the little house of this holy man/ ¶ And when he was there arry●●d/ he salued him. After he admoneste● and desired him to go in to the said town saying/ ¶ O my friend I know that thou art agreeable to god. which never refusyth to the no thing that thou of him demandest/ ¶ Also thou knowest enough the paynims dwelling in this next town. And how we can not find manner to convert them. ¶ Wherefore it behooveth that thou go for to admonest and stir them ●●ke as god shall ensign and 〈◊〉 the. ¶ The holy man was much ●●●●bled of the office that the bishop ●●de give to him. And answered to him. ¶ O my lord I pray that the thou 〈◊〉 suffer me to bywepe my wyckidnesse & that I depart not from here. ¶ I we●e well said the bishop that thou ●●ste left the world. and renounced all earthly goods. for the bliss of heaven. ¶ But nevertheless if thou hadst all the virtues of the world. and thou have none obedience. they should nottage profit thee/ ¶ The holy man answered to him/ Alas my lord I and 〈◊〉 other thing but a deed bound. What thinkest thou to be my life/ Wherefore saist thou so much good of me/ ¶ then said to him the bishop. I say the to be servant of god. Which sechest in this place where thou art in but thy health only/ But thou go where I will send the. Thou shalt be cause of the health of Infenite persons by the grace that god shall give to the ¶ Ne think not only to do thine health/ But also that which bylongyth to thy neighbours/ And then shalt thou have very charity/ ¶ And by this moyen thou shalt get more great merit anent god. In so much as thou shalt bring with the many souls in to heaven/ ¶ The holy man hearing the bishop And desiring as very obedient to confirm him to his good pleasure. answered to him. that he was all ready to go where as it should please him/ ¶ Wherefore the bishop seeing his right good will. laid his hand upon his heed/ and constituted him a priest/ And after he brought him to the said town ¶ And in entering in the which he said/ O my god right pytevous I beseech the. that it may please the to behold my great poverty. Freelte. Imbecyllyte and the debility of mine ignorance/ ¶ Enlarge upon me thy grace. And that now thou help me to glorify thy holy name. ¶ when he was arrived there. seeing their foolish idolatry/ He moved with pity. began to wail and weep In making his prayer to god inlthies manner/ O my god which art only without sin. Now I praise the that it please the to have mercy on these miserable synnars/ ¶ Helas my god these been thy creatures. they been the work of thine hands. Suffer them not to be lost/ ¶ these things thus said. beholding that he might not have them by prompt predication. ¶ He sent to his familiar friend. that he should sell all his patrimony/ which was of great revenue and that he should send him the money thereof. Which he so died/ ¶ And with the money that he received/ died do make a fair church. honestly arrayed. and made fair the best wise that he might. ¶ During the time that the church was in making. From day to day he walked by the temples of th'idols of the said towne· Making in his heart prayer to god and no thing to idols/ ¶ And after that the said church was achieved and made. He made in the same his orison saying/ ¶ O my god which haste by thy presence and predication destroyed all idolatry of the world. when at thy nativity the idols of the temples fell down. thou seest the people of this town far from thy very faith. Setting their hearts and thoughts to serve the devil. in making to him homage/ ¶ Vouchesauf thou now my god in such wise to ensumyne them. that they may leave their symylacres and idolatries. To the end that they may know the one oonli god of heaven and of the earth/ ¶ incontinent his orison achieved and ended as he had had an hundred thousand men with him he entered in the temple of the paynims idolaters. and broke and died to fall down their altars and idols/ ¶ And they seeing his manner of doing. as hounds enraged beat and hurt him. in such wise that he was all full of wounds and of hurts. And so came again in to his church. ¶ And how well he was hurt and tormented/ He thought no thing on his wounds. But all the night with all his heart prayed to god devoutly for the conversion of the poor Infydelis and ydolatrers'/ The morn comen. thiwente in to his church. Where they found him in orison and prayer. But they could not do to him any harm ne displeasure/ ¶ And beholding the ornaments and decoration of the said church. Suddenly they took pleasure to see and behold them .. In such wise that thoue & the other came chyder every day in manner of pass time/ By cause the said church seemed to them moche honest and pleasant/ ¶ On a day among the other he prayed them. and admonested to leave their idols And that they should know their maker. Which might save them and damn them. In making to them many fair exhortations for to endure them in the saith But in hearing that thee were more enraged than tofore/ ¶ And beat him so much. that they supposed to have slain him. And after they bound him with i● cord. And drew him out of their ●●te. and left him in the field. where he abode so bounden unto midnight ¶ then he returned toward god. to whom in wailing and weeping he said/ O my god. why haste thou forsaken thy poor servant. Alas my saviour. Now behold thou with pity thy poor disciple/ And give to me strength to fight against these Infydeles'/ ¶ With this my god I pray the. that it may please the to give to them a little of thy grace/ To the end that they know the as their god. ¶ His prayer achieved. he returned to his church. & said his psalms and orisons accustomed/ ¶ The paynims in like wise as they had been accustomed returned in to his church. ¶ But when they saw that he was returned. without mercy they beat him more than tofore. and drew him again out of the city/ ¶ The holy mass was by the spa●e of three year suffering all such pains as the said Infydelis died to him/ But all their torments and hungers & thirst he bore patiently. without trowbling himself/ ¶ And so much as they martyred him. So moche more be loved them/ ¶ And alway he admonessed the most ancient of them as his faders. How be it they were against him much furious. And the young men as his brethren/ and the adolocentes as his children/ ¶ And notwithstanding all this. They all mocked him/ ¶ Now it happened upon a day. that by the grace of god. all they of the town assembled. for some of their affairs & business/ ¶ And after that they had delivered and concluded. They began to speak of the holy man Abraham. in wounding how patiently he endured without murmur all their repreves and Injuries that they died to him ¶ And furthermore they said that he was necessary for to endure for the honour of his god. Whom he preached to be only lord of heaven and of earth. ¶ They thought also how he himself alone had broken and destroyed all their idols. Without that their God's had done to him any greyf or letting/ ¶ And finably concluded that his faith was true/ And that they ought to believe all that he said/ For he was the very servant of god/ ¶ And this conclusion thus made· all together unto the number of a thousand. or there about came in to his church/ And with one voys began to say. Glory rybe to god of heaven/ which hath sent to us his servant for to deliver us from our error/ The holy man this seeing was replenished all with gladness/ ¶ And adressynge to them his words said to them. ¶ O my faders my brethren and mi children draw ye nigh to me/ And give glory and honour to god our maker/ Which by his grace hath illumined you in such manner as ye may lightly know him/ ¶ And to the end that ye been clean for all the spots of idolatry. I pray you to believe in him/ ¶ And love him with all your heart and all your thought. As him which that is very god And only lord of all the world. which is without end and beginning/ inestimable. Inenarrable. Incomprehensible. almighty. Giver of light. Lover of men. Terrible to sinners. And sweet to just and rightwise men/ ¶ believe also on the son. which is the sapience and wisdom of the father. and of the goly ghost/ Which quick nyth all things/ To the end that ye that are poor. Which been no thing else but earth may be purified and enhanced to the ream of heaven. ¶ all they answered that they believed like as he had said/ ¶ And incontinent he baptized them all. in the name of the father. and of the son. and of the holy ghost/ ¶ After that they were baptized. every day he taught and endoctrined them in the good holy scriptures. In speaking of the joys of heaven. and of the pains of hell/ ¶ After he excited them to get the virtues of Faith. Hope. charity. Prudence. and other. ¶ And for to induce to get them he lived with them like an angel. In making to them diverse predications. the which he continued an hole year/ ¶ And after that he knew them confirmed in the faith/ ¶ One time among the other. he being at hour of midnight in contemplation Made unto our saviour Ihesu christ such a prayer saying. O thou Illumyner of all the world. which haste enlumyned this little people. and haste losed them from the bonds of the devil in giving to them science for to know thee/ I humbly require the my god that thou wilt keep them unto the end. holding them in thine holy faith To the end that they may do such thing always. that may be to the agreeable And to me also by thy mercy it be not imputed that I depart from them ¶ For my lord god thou knowest that do it to th'end that I be not withdrawn from dooenge penance. ¶ His orison accomplished and made an end. He made three times the sign of the Cross upon the said town. And departed thence. ¶ And went in to a place where as no body dwelled/ ¶ On the morn the Inhabytauntes & dwellers of the said town came in to his church like as they were accustomed But they fond him not. Whereof they were much sorrowful and angry. And went weeping and wailing sechinge him/ ¶ And weening to find him sought him in many places/ But they could not after he was departed find him. ¶ After word of his departing came to the bishop. Whereof he was as much dysplaysaunt as they were/ ¶ And for as much as sheep without pastor been in danger of the wolf/ He would not leave them without a conduytour and guide/ ¶ So came he himself in to the said town for to comfort them. ¶ And after that the said bishop had the most sonyngly that he could comforted them ¶ He choose some of the most notable men among them whom he constytuted in holy ordres. making some of them priests. and some deacons. ¶ And if they had any tribulations or empesshements in their cons●yences They went to the said men so ●a●●ed/ ¶ The holy man Abraham when he knew how the bishop had given to them socours for their health/ He rendered thankings to god/ In loving and glorifying his name. And held him close in a little house. There praying and thanking god in great joy and cru●tacyon. ¶ O man of great perfection. In what manner may any man praise thy charity and thy great constance. when for the health of thine neighbours. thou haste endured so many evils. And nevertheless thou haste not left to make thy prayers and say thine orisons accustomed. ¶ Thou haste not varied for all their menaces and torments. But haste persevered unto the end/ ¶ O chartable man which haste put thy body in danger of thine enemies for to make to them health. ¶ Well mayst thou be fellow to saint Stephen the first martyr. which prayed to god for them. that mart●rd him ¶ The enemy of all good men seeing the conversation of the holy man. and also that for tribulations he cess not from his good purposes But always he purified himself. as gold in the fr●nays. Came to assaylle him on a time at mydnyghte. as he was in his prayer. And concluded to tempt him by such temptations. That he should no more be in wilderness. But should return in to the world. ¶ Then came the devil suddenly with a great light. clear as the son. wherewith he enlumyned all the little house/ ¶ And in the light was a voys which said/ ¶ O holy man Abraham thou shalt be well happy. For in all thy works thou haste be true. And haste all done after my will/ ¶ The holy man knew that it was the devil. Ansuer●d with an high voys. ¶ Go hens thou wicked and perverted admynystrer of malice. Comest thou now hither for to tempt me with vain glory/ ¶ I knowledge that I am a great sinner/ ¶ And thou weenest that I repute myself Just ¶ Away and go cursed spirit in to the uttrest darkness/ In to which thou art condemned/ ¶ By the grace of my blessed god I shall no thing fear thy falaces/ and dysceytful mockings and lesynges/ ¶ The name of Ihesu christ whom I honour and love. shall be my defence and wall against the. when thou shalt come for to assail me/ ¶ And incontinent the devil departed/ ¶ The devil came again and brought with him a club for to break down his little house. ¶ And when he had made open that one side/ The devil said feigning that he had with him many evil knaves. To whom he said/ Come hither my friends. haste you. let us entry in· And slay this papelart/ ¶ The holy man began to say: O my god all folk have environed me But thy name be praised. by which I shall overcome them. And shall bring under my feet all mine enemies/ And incontinent the devil vanished away/ ¶ A little while after the devil returned/ And put fire in to a little mat on which he kneeled making his prayers ¶ And when he saw the fire without fear he quenched it saying/ ¶ I shall by the might of god walk upon aspydes and venymouse beasts/ And tread under my feet the lion and the dragon. and all the power of mine enemy/ ¶ For my god shall give to me alway aid and strength for to fight against thee/ ¶ Sathanas seeing that he was condemned of the holy man cryeed with an high voice saying/ ¶ I shall vanquish the. and make the to die and evil death/ For I shall find so many cautels and disceptions that thou shalt not cunue endure them/ ¶ It happened on a day like as the holy man should eat/ The devil transformed him in to the form and shape of a little child/ ¶ And entered in to the little house/ And supposed to have turned the platter up sodoune/ ¶ The holy man took him by the hand and held him fast till he had taken his refection/ ¶ Anon after the devil went his way/ ¶ And a little while after returned and brought a candlestick. under which was a candle light. And presented tofore the holy man/ which took his refection/ ¶ And the devil singing said/ Well happy been the walkers of this world that walken without spot of sin/ ¶ And sang so many verses of the psalm that beginneth (Beati immaculati i via qui ambulant in lege dni) But the holy man answered no thynge· till that he had taken his refection/ ¶ And when he had taken his refection. he armed with constance spoke to the devil saying these words/ ¶ Thou hound infamed right miserable and liar of all liars/ sith that thou knowest them that been happy & humble servants of god. Wherefore ye veste thou to them heaviness and lettings that they may not do their penances such as they desired/ ¶ The devil answered that the cause wherefore he trowbled the servants of god/ was to th'end that they should leave their good conversations. and pardon and give them to sin/ ¶ Thenne the holy man said to him/ Thynkeste thou spirit infamed. that they that been farm in the love of Ihu christ may be deceived by thy suggestions. Thou deceivest none. but them that been unhappy And been content to do thy will/ And that worse is they done pain to sin mortally/ ¶ Thou knowest when the servants of god been assailed of thee/ That by one prayer that they make to god. thou art constrained to flee/ And incontinent as the holy man had said these words/ The devil fled away as a ray or beam of the son. ¶ Yet again five days after came the devil. And made in the air a noise/ as he had had a great multitude of people/ That one saying to that other ¶ let us go and throw Abraham into a dyche. and put him to death/ ¶ The good holy man when he heard these words sayede/ ¶ The enemies of god have gone round about me as flies or bees. and been enforced against me as fire in thorns ¶ all be done in the name of god our lord Ihesu christ/ For by the puissance divine I shall vanquish the cursed devil/ ¶ After that the enemy had herd these words of the said good holy man/ He began to cry. saying/ Helas. Helas. I know no more by what manner ne by what moyen the to deceive. I know now that I am deceived/ Nevertheless I shall never depart fro the unto the time thou render thyself to be my subject/ ¶ Then the holy man answered to him. malediction come to thee/ Glory be given unto god. and no thing unto thee/ ¶ Thou knowest that our saviour and redemptor Jesus' giveth to all his true servants strength to fight against the. and knowledge of thy deceivable temptations and mockings. for to keep them from thy mortal and damnable grins. ¶ By many assawtes was assailed the holy man Abraham of the devil our enemy. But of what some ever temptation that he was tempted with. He never feared ne doubted/ but had alway steadfast faith/ ¶ And of so much more as he was tempted. vexid. and traveled of the devil/ Of so much more he augmented his charity toward god/ Wherefore fro day to day increased his grace/ ¶ And by that lightly by the help of god. he suppedyted and put under foot the devil/ ¶ when the holy man apperceived that the treasure of grace was to him ottroyed and given. He took three precious stones/ Of which the first was Faith. The second Hope/ And the third charity. To the end that by these three. the other virtues might be decorate and made fair/ ¶ His charity was so great. that it stretched not only to good men/ For whom he prayed affectuously/ to the end that the devil should not grieve ne noye them/ But also he desired the conversion of the evil people. in praying in like wise for them. And in weeping great abundance of tears/ ¶ To the end that god would divert them from their evil life/ and turn them to the way of health/ ¶ He never laughed/ And never after his conversion wish his feet ne his hondes·s ne his visage/ Esteeming every day that he should die./ ¶ He had his visage not like the flower that never drieth/ ¶ And in seeing him by his vysage· he should be judged to be a vessel full of all vertues·s ¶ Alway he was joyeous without heaviness/ ¶ And for that cause at hour of his death he was judged never to have do penance so moche was his visage fayte and rodye/ ¶ And that more is. in thirty year he changed not his garment of hair/ Which he took and had worn sith he began to do penance first/ By the which things it appeared evidently that he was strongly the friend of god/ ¶ Another miracle died the holy man Abraham in his old age/ He had a cousin german/ Which departed out of this world. and died. leaving after him a daughter seven year of age/ ¶ The friends of the said child secuge that she had neither father ne mother/ brought her to the holy man/ where as she was enclosed nigh by to a window. which was on the side of his little house. And by the same window he taught to her the psalter. & other holy scriptures/ ¶ And there in so doing and saying Ympnes and psalms they were long together/ In such wise/ that in all abstinences the young maid ensyewed her uncle Abraham/ The which seeing the good way and will by her begun/ He devowtely & without ceasing prayed god for her/ To the end that he would give to her such grace that she never sold return to the world. And that her thought should have none affection to worldly things/ ¶ For he had thereof great doubt. by cause that her father had left to her great plenty of goods temporal/ ¶ The which goods Abraham seeing her great prudence and perfection. made them to be distributed to the poor people/ In praying god that the devils by their subtle suggestions might have no power to change her from her good purposes/ ¶ So continued long time the good maid in the rule that her uncle had given to her/ ¶ And she had in her so great constance. that in twenty years he found not her variable/ But obeyssaunte as a young lamb or sheep/ ¶ During this tyme. the devil which slepyth not. imagined many subtle means. by which he might deceive them/ ¶ And by cause he cow ●e in no wise come to his intent/ He died do beguile and deceived her by a miserable religious/ The which were oft to visit the said good man Abraham. Feigning so to do for the salvation of his soul/ ¶ But the cursed religious man tempted of the devil under the shadow of devotion. He went for to defoil the said virgin/ And so long he continued by the space of a year. that he drew her out of her oratory/ ¶ And by cause that in such case the lass to know and express is best and most honest/ It sufficeth to write that the poor daughter was defoiled/ ¶ And that after the sin commised and done/ she became so sorrowful and desolate. that uneath may be expressed and written her lamentations and wailings. ¶ And then she began to tear her hair. and to beat her breast and her visage. Enforcing herself for to slay herself by despair. ¶ And thus in lamenting and bewailing. she bewailed marvelously her virginity so lost/ ¶ And furthermore/ She said Alas me poor sinner I have lost all the time in which I have done penance/ Alle mine orisons/ fastings. and good operations and works been by me sinner lost. ¶ O ye tears and w●pynges may not redememe/ ¶ O my uncle which is so moche so perfighte What shame and dishonour have I done to thee/ ¶ Certainly I now fear me that the wrath of god shall hastily fall upon me/ that am made illusion and mocked of the devil ¶ Alas what shall profit me from henceforth to do penance/ It were better for me to die than to live/ ¶ O very god. What sin have I done. Alas my maker how have I commised and done against the such offence How have I be so blind in my thought Ne how have I be so ignorant ne had no knowledge of that which I ought to do Ne where or what shall come of me. ¶ Alas where been the good mony●sons and warnings that mine uncle said and warned me of when I was virgin And that I had purposed to have kept my soul Inmaculate and undefoylled to Ihesu christ my spouse/ ¶ Alas I am not worthy to behold the heaven. for I am deed as touching the world/ ¶ And as toward god I dare not return to my window/ by which I sprang and came out/ ¶ Alas how I that am full of iniquity & wickedness. shall I be hardy enough to speak to mine uncle/ I suppose if I return to my little house/ incontinent if I come and approach and come nigh to the window. by miracle shall fire to me that shall burn me/ ¶ After these piteous by wailings the poor sinner out of her wit as deed and far from her health went her way in to another city/ and changed her habit/ And after went to an house where as dwelled common women. ¶ Now it happened that her uncle knew her sin/ by a revelation which was such/ ¶ In his sleep he dreamed that he saw a dragon marvelous great and so ferdful that he durst not behold it/ The which in syfling enforced him to approach & come nigh his chambre or little house/ And him seemed furthermore that in coming nigh the same place the same dragon found a down. the which he devoured/ And after he had devoured it. he returned thither fro whē● be came ¶ And when the holy man Abraham a work He began to weep esteeming that the devil would set schism & division in the church. or that many christian men should be turned fro the holy faith. ¶ And so the good holy man wist not what to do. safe to pray to god. that it might please him to let him have knowledge what the said vision betokened ¶ And two days after he had another dream like/ And him seemed when the said dragon came nigh to his house. he put his heed under his feet. & was divided in two parties/ ¶ After the which vision the holy man saw within the belly of the said dragon the said down. which he had devoured. And him seemed that the dove was alive/ And then Incontinent the holy man put his hand in the said belly/ And drew out the down a live/ ¶ Thenne he a work after that/ & weening to have found his niece mary in her oratory. Came smiting at her window. and called her two or three times ¶ And by cause that sith two. days he had not heard her in her oratory and prayers. He imagined and believed that the vision was of his niece Wherefore he fell down to the ground in making marvelous lamentations and wailings. and said. ¶ Alas what is now happened to me/ My daughter is now prisoner in the prison of the devil/ O cursed wolf ravishing. Thou haste ravished my sheep/ O saviour of all the world give to me a gift. That is that my sheep may come again in to her fold. tofore ere I die/ To the end that in perpetual annoy I finysshe and end not mine old age/ ¶ My god despise not my prayer But hastily good lord enlarge upon me thy grace. to th'end that she may be delivered from the golette of the dragon. ¶ The poor daughter was two year living in lubrycyte and lechery. bounden with the bounds of the devil. and englotted in his belly/ ¶ During the which two year. the holy man Abraham prayed continually to god. That it pleased him to reduce and bring her again to penance/ ¶ I these two years the holy man send a familiar friend of his for to search and seche in what place she might be The which went and fond her. and brought word where she was. and had seen her in an open house with common women/ ¶ The holy man anon died do open his house. and went out of it secretly/ To the end that he should not be known he took the habit of a secular man/ And died on a great hood. and muffled his visage. by cause he would not be known/ ¶ Now let us consider the comparison and similitude of the first Abraham. And of the second. of whom this present history maketh mention/ ¶ The first went in to the battle against four kings/ And rescued and brought home his nephew Loath Which was prisoner/ ¶ The second went also to battle against the devil. For to redeem his niece. which was prisoner. and kept and holden in thraldom and capty●●te of sin. to which she was submised and given/ ¶ For to return then to this present history. the holy man Abraham thus habilled and arrayed as said is. leap upon an horse that he had borrowed for to make this viage And so long road by his journeys. that he arrived in the house where as his niece was. And he being comen thither by cause he saw her not among tother young women which were there demanded of the host if there within were any young woman named mary/ ¶ The which host weening that the holy man were come for to commyse and perform his lechery. answered to him that there with in was such one. Which he said was as fair as one might see/ gentle & honest of body/ And that she had in her body none deformyte/ ¶ The which words hearing the holy man was marvelously joyous/ And prayed him that she might come forth. For he would eat and drink with her. ¶ incontinent the host brought her tofore her uncle. proudly and worldly arrayed & clad. As comynly been these unthrifty common women/ ¶ The holy man when that he saw her in that estate. was much heavy and sorrowful/ But nevertheless he dissymyled his anger the best wise he might without to make any knowledge. Dredinge that she should have known him. ●eest incontinent she should withdraw her. and hid herself/ ¶ After they withdrew them in to a little chamber. where as they began to eat/ And in taking their refection together. the holy man began to play with her. in beholding her benignly and lovingly/ ¶ And by cause that in so doing she had some remembrance of her uncle. She that was set tofore hym· and knew him not. Aroos suddenly and came and colled him with both her arms. having remembrance of time passed. In which she had in so great and perfect devotion toward our lord Ihesu christ/ ¶ And knowledged to him her courage. the which she might no longer hide. ¶ And began incontinent to weep and to sorrow. in casting out of her eyen great abundance of tears. and in cursing her miserable and wretched life/ ¶ Then the hoosteler all abashed began to say/ Ha lady Mary what causeth you to weep now. It is two years sith ye came hither/ and I saw you never angry/ ¶ To whom she answered/ Alas I had be well happy if I had be deed three years gone/ ¶ The holy man seeing her lamentations and weepings. began to say to her/ ¶ Ha ha my daughter. thou were right now so joyous/ And now thou weepest the sins that thou haste done/ I pray the leave this purpoos/ And make me good thyere/ ¶ How moche is the great goodness of our lord which never will lose the synnars. But by his great mercy will call them again/ ¶ The poor mary seeing the holy man/ How be it she had in her imagination and deeming. that it was another which resembled and was like him/ ¶ Nevertheless she had never believed that it had been he. Considering that he that was a man of right holy life. And would never have entered in to that place so much dishonest ¶ Now let us consider fro whence came this contrition so sudden to this poor sinner/ Truly we ought to believe that it proceeded fro the benign mercy of god. Which beholding the great wailings and devout orisons. which the holy man Abraham made for her that he should not lose his pains ne laburs/ ¶ The holy man thenne required of th'host. that he should make them good there/ As took to him a piece of gold. whic● was of good value that he had broghte with him/ For he was comen●om far for the love of the poor May/ ¶ O marvelous prudence O di●●ecōn inenarrable. the good holy man ad be thirty year without eating of any read/ Nevertheless for to with draw is niece from that place public. he ●as content to eat flesh & to drink ●●ne ¶ After that they had supped the poor daughter mary prayed the holy mn to go to bed. to the which he agreed & acorded/ ¶ But when he saw theedde so well arrayed & high lift up fr● the ground. he was much abashed notwithstanding he sat thereupon/ ¶ After came to him mary for to draw of his hosyn & shone/ And by cause t●e door was open of the chambre he cō●aunded that she should go shut it fyrte/ After that she had shut the door. he made her to come to him/ & took her by the ho●de. as he would have kissed her/ The ho● man which might no longer hither & cover his thought demanded her/ ¶ Come hither my daughter knowest tho● me noughte.. Am not I he that so long have nourished the. O mi daughter what hast thou done. Who hath plunged them sin. Where is now thine angelic habit/ Where been now thy long and worthy prayers. Alas thou were a●haūsed up in to heaven. And now thou art descended in to hell/ ¶ Wherefore my daughter incontinent as thou hadst commised the sin camest thou not to me/ and let me have knowledge thereof. certes I would then have done penance for the. Alas what dreadest thou. no man may be without sin but only god our sovereign protector ¶ In hearing these words Mary became as unmovable ¶ And when the holy man saw that she answered not again. he said yet to her/ mary my right daughter which art of my blood speak to me if it please to the. and take consolation & comfort/ For I promise to the that I shall take thy sin upon me. And shall take on me the penance for to render account. and discharge the tofore god the right merciful redeemer of all the world/ ¶ There were they two together to midnight in she wing of the good holy man to Mary his niece the great mercy of god ¶ And after that she had long heard him. she began to speak in weeping great tears. & said to him/ ¶ A my father & my uncle I am not worthy to be present tofore thine eyen/ Alas how may I have remission/ What prayer shall I make to god. that am so horrible defoiled & maculate of so many sins/ ¶ Thenne yet the holy man for to comfort her answered saying/ ¶ My daughter and my love. Thine iniquities be upon me and no thing upon the. I have prayed to god that it may please to take the punishment on me. And truly I make no doubt but that he shall so do Therefore come with me. & return we to our place in which we have lived so long together virtuously/ thou shalt see Effren thy friend which is full of sorrow of thy perdition/ Have no mistrust of the mercy of Ihesu christ/ How be it that thy sins been greater in enormity than the great mountains and hills/ Yet his mercy is much more great/ ¶ Take then hope in considering/ That it is no new thing to fall in to sin But it is a right great danger to abide therein long/ ¶ when one is fall in it. I believe firmly that the fiend which hath the feeble in falling. He shall find the strong in relieving & rising/ ¶ My daughter thou seest that I am aunceyen and old/ Wherefore I pray the that thou have pity on mine old age. And that thou come out of this public place. and return in to thy first lodging for to do there thy penance ¶ God will not that the sinners should die eternal death. but desireth that they should live perpetuelly ¶ Then she said to him. ¶ If thou know well my father that I may do suffissant penance in such wise that I may deserve to have remission of my sins I will well that we return where it shall please thee/ ¶ In such devices and lamentations was mary all the night at the feet of the said holy man her uncle/ ¶ To whom also she said. alas my lord what shall I mow give or reward the for thy good grace and mercy that in so great desire and affection thou purchasyst to me/ ¶ On the morn by time when they should depart and go their way She said to him/ Mine uncle I have spared & have here within a little gold and other vestures say to me what it playsyth the that I shall do withal To whom the holy man said I will my me●e. that thou leave here in this place infamed all those gods that thou hast gotten by sin and Infamy for they benot worthy to be give for go● is sake to the poor people/ ¶ So thene they departed from that dishonest p●ce/ And so much exploited their ●ye/ that finably they came to the place here afore she had be nourished/ An was remised in to her little chambre clad with her old cote/ ¶ Think now what sorrow & complaints they made after that/ me weeping every day the holy ma for the sin of his niece. Like as h● had commised himself/ and showed ●e great enormity thereof more bitter than he durst have done. or he had brought her thither/ ¶ O merueyllus and inestimable charity. that ●● to redeem the soul of his niece. he wa●●ontent to bind himself to do penaun for her/ Who shall be he that without wailing & weeping shall rememb● the marvelous lamentations that they died after her reduction fro sin to penance/ ¶ Who is also he th● would not render also thankings to god of such a conversion/ ¶ She was after that of so honest a life and conversation That many notable people from divers places came to her ●or to be comforted in their adversities ●●y the moyen of her prayers and orisons. ¶ Ten year after lived the devout ●holy man Abraham. The which seeing the great penances ●● his niece. loved her better & more herte● than he had done before/ & of her virtuous life rendered continually thankings right devoutly to god/ ¶ And when he had attained tha●ge of lx. year/ and his ●● year thirty. ¶ They rendered their souls to god which gaaf to them his glory & felicity eternal/ The which give to us. the father the son and the holy ghost/ Amen/ ¶ Of saint Pachomyen abbot. and beginneth in latin ¶ Dominis noster thuns. etc. Caplm. lii IN reciting of saint Pachomyen and of many other saints. and holy faders. ¶ Saint Iherom saith in substance/ ¶ Our lord Jesus' fountain of all sapience and light of very doctrine son of god the father/ by the virtue and puissance of whom all hath been created and made. willing to show our poor freelte of the enormity of sin. which is so much inclined to us hath showed by his right worthy pite & meekness many ways and manners to seche our health. ¶ Considre we thenne the grace that he gaaf to Abraham our ancient father. when in obeying to his commandment. he would have offered Ysaac his first son. ¶ He was content with the obeisance of Abraham. which had meed and merit of his sacrifice/ ¶ And yet abode his son alive. All the prophets which have had so many revelations/ And that knew that god might not lie. have showed to us that there should come a medicine. or leche which should heel all our sores & wounds That is our lord Ihesu christ. Which by his passion hath bought and redeemed us from the pains of hell/ ¶ He is so humble that never he dyspisyth our petitions/ So that they been reasonable and healthful. And also that they been demanded with a contrite and humble heart. ¶ Considre we also the grace that we have when by the sacrament of baptism we been regenerate and purified of original sin of our first father Adam/ ¶ And also we have heard the apostles which have endoctrined us in the holy faith/ which we hold and keep/ ¶ when the same our faith began to be published. The devil our great enemy supposed by his temptations to have brought to nought all Cristyante. But so as we readen many saints by prayers & other afflictions lightly put them under/ ¶ Some paynims emperors Romans after the passion of our lord enforcid hem to persecute crysten men of whom many went in to Egypte. the which unto the death endured great martyrdom for the honour of Ihesu christ/ ¶ And from day to day the churches were augmented. edified and made in the name of the martyrs. ¶ Some other forsook the world/ And useden all their life in wilderness in deserts/ As of many is written here tofore/ ¶ The some were clad with heyrof ghotes/ ¶ Other died penance in fasting an hole week without eating: Enduring all their life in cold and heat. and other necessities Innumerable/ ¶ And in so doing have obtained of our lord singular prerogatives As it hath enough be declared in the lives of holy faders here tofore wreton ¶ How and in what time religion was instituted. And beginneth in latin ¶ E●at p●ide tempus/ Caplm. liii During the persecution which themperours of Rome made so christian men dwelled in the desert saint Anthony. where as he lad a life semblable in perfection unto the life of Helye. Helyser. & saint Iohn baptist/ ¶ Of the manners & conversation of saint Anthonye/ Saint Anathase bishop of Alexandrie hath made many great & fair witnesses. Which been things much profitable to all people of devotion to see them. and in them to have contemplaconn· ¶ Also the said Athanase hath wreton of saint Ammon & of his merits. as here tofore is wreton & recited. And semblably of saint Theodore. the which holy faders were the fonndement & beginning of religion/ And of whom in their living the great fame flourished in divers regions. ¶ In that time were a few religious people in thebaid. But after the persecution of dioclesian and Maxymyan emperors & tyrants Inhumayn. Many persons of divers sets followed the law of Ihesu christ/ ¶ For some went into desert. and other in to religion/ And then began the church to flourish & multiply. ¶ How the said Pachomien would be christian/ And beginneth in latin ¶ Peridem tempus/ Caplm. liiii IN the same time dwelled Pachomien in thebaid the which was a paynim. Holding the law in which his father and mother had informed him. But after by the grace of god he would be christian And how well that in his adolescennt he was paynim/ as tofore is said Nevertheless he was much virtuous ¶ And also sith his conversion he profited marvelously in acquisition of virtues. In such wise that by the moyen of his right holy life he was moche renowned in divers countries and Regions in like wise as more amply shall be declared hereafter. ¶ How in his young age be destroyed the Ydollis/ & begynith in latin/ ¶ Her enim. etc./ Caplm. lu THis said Pachomyen in his young age. being yet a child was brought by his parents as to a temple of idolatry. being by the river of Nile. for to adore and sac●rfye the idols/ ¶ The priest sacrilege would make sacrifice when they were come after their damnable and wicked law/ ¶ But the devil would not give answer as he had be accustomed to do. Whereof the foolish priest was moche abashed/ ¶ And finably the devil showed to the cursed priest/ that the God's would give none ansue ●t. but it Pachomyen were expulsid out of the same temple/ ¶ His parents were much angry when they saw him constrained to depart from them. And wist not what they should do ¶ Another time he being replenished with the grace of god/ As one gave him to drink of the wine that had be sacrified to the idols/ incontinent he casted it up again by manner of vomit. Like as it had be poison. notwithstanding that he was not yet christian/ ¶ How the said Pachomyen was taken for to go on were. And beginyth in latin ¶ Eodem tempore. et. cetera Caplm. lvi IN the same time Constantyn obtaining the Empire of rome died constrain all the young men of his country for to habylle & put them in arms for to serve him in his war/ among whom he was retained to wages/ ¶ The said Pachomyens which then was in the age of twenty years/ After that he was put upon the see/ The wind aroos/ And made them to arrive in a city in which dwelled christian men/ ¶ when they of the city saw them come. liberally they received them/ And honestly they administered to them all their necessities/ ¶ Pachomyen seeng●●●yr charity and humanity inquired ●● his fellows. what men they were/ Which answered to him that they were christian men/ And that their custom was to be so humble and chartable to all the world hoping to have therefore reward of their god. ¶ Pachomyen hearing this was much heavy in his heart for that he might not have none other knowledge of them ¶ Wherefore he made his prayer to god in saying/ O god almighty which haste made heaven & earth grant thou to me my prayer. That is. that it please the to give me perfect knowledge of thy name/ And that I be delivered of the obligation in which I'm bound. And I shall be thy servant all the time of my life/ ¶ And I promitte to the that I shall renounce the world for to beye the only/ He thenne returning froth war with his fellows they passed by diverse countries and regions in which some time Pachomyen was tempted with the sin of the flesh/ But nevertheless rmembring of the promise that he had made to god. he resisted the temptation. And would never commise the said sin desiring for the love of our lord to live chastely/ ¶ How Pachomyen received the holy Sacrament of baptim/ And bgynnyth in latin ¶ Igitur constantinus. etc. Caplm. lvii· IT happened that Constantyn the Emperor of Rome after that he was christian. And that by the faith & credence that he had to god He had obtained victory against his adversaries. Concluded for to discharge his subgettes of the great exactions and charges that they bore by cause of men of war. And to give them leave and to send them home. And so he died/ ¶ Pachomyen then seeing himself delivered of his service. incontinent came in to a town called Smobostrum being beyond the parties of The haydes/ ¶ And there in the church in acomplysshinge the promise that he made to god Promtly he was baptized But a marvelous thing happened after his baptism/ ¶ For in the same night that he was crystened. he saw in his dream/ How in to his right bond descended a dew. the which miraculously converted in to honey/ ¶ After he heard a voys which said to him. O Pachomyen consider well this that is happened to the. For this is the sign of the grace that god hath given to thee/ ¶ Pachomyen was after inflamed with the grace of the holy ghost/ And rendered himself with the religious men. for to learn the state of holy and perfect life/ ¶ How saint Pachomien desiring to be hermit or religious/ went to the holy father Palemon. dwelling in desert/ And beginneth in latin ¶ Andivit autem/ Caplm. lviii AFter that Pachomyen herd say that in deserts was an holy man named Palemon much devout. continually serving god: He went to him. and knocked at his door/ ¶ And he opened half his door/ and demanded of him what he would. ●● what he sought. ¶ Now the holy man Palemon was terrible to beholde· By cause that by long time living solitarily he had lad a straight life and hard in the desert/ ¶ Pachomyen answered to him much humbly/ Fair father I come to the by the commandment of my god. to the end that I ●e made and constituted Relygios ¶ The holy father said to him. Thou mayst not be religious here/ It is not a little thing to be made religious But he ought well rypely to think the holy conversation in which he ought to live/ ¶ For many have been in deserts said the holy father which have not persevered in their beginnings/ ¶ Pachomyen answered. that the manners in all persons been not semblable/ ¶ And therefore he prayed him/ that he would receive him. And by succession of time he should know his courage and affection/ ¶ The holy father said to him/ My friend I have said tofore. that here thou mayst not be religious/ And therefore go in to some Monastery of religion/ ¶ And when thou haste h●●d in chastity and continence in obeying the rules of religion/ Thenne shalt thou come again to me. & gladly I shall receive thee/ ¶ But take heed what I shall say to thee/ And way it well tofore thou proceed any ferther/ And I shall say to the what thou shalt do to get the health of thy soul/ I live here compentli enough/ ¶ For my custom is to eat only breed and salt. I use none oil ne wine/ And I wake ordynarily till mydnyghte/ And somtyne all the night/ Bisye some time in prayer. Another time in contemplation. Or otherwise ocupienge myself. in some healthful work/ ¶ Pachomyen when he had all herd. Like as the disciples been abashed in the presence of their master/ So he was somewhat abashed in hearing the words of the holy man. But this notwithstanding he trusting in the grace of god. he purposed all to endure/ ¶ And answered to the holy man. Fair father/ I have firm affiance in our lord Ihesu christ. In whom I believe firmly. That he shall give to me strength and might to do the penances that thou haste showed to me/ and that in the same by the aid of thy prayers I shall persevere constantly all the time of my life/ ¶ How Palemon the hermit gaaff to Pachomyen the habit of religion And beginneth in latin ¶ Tunc sanc●●s Palemon/ Caplm lix PAlemon· seeing the faith of Pachomyen finably received him. And gaaf to him the habit of religion. And dwelleden together doing great abstinences with devout orisons and prayers. passing there the time of their life/ ¶ Some time they made robes of heir. not only for the enterteyning of their life/ But also for to succour the poor/ ¶ when they were in prayer/ And that Palemon saw sometime Pachomyen a sleep/ by cause of the labour that he tooke· For to eschew that he should not sleep made him for to bear sonde from one place to another And by the moyen of that excercyte. He being heavy of sleep. made him to eschew the sleep. which is the nourysshment of all vices and sins. ¶ After he admonested him that he should be always constant and persevering in his good purposes/ And of all thing died the good Pachomyen his profit. receiving humbly & benignly his charges. & correction of the said holy man Palemon/ By which he augmented fro day to day the perfect love & charity that he had to the majesty divine/ ¶ Here followeth of his abstinence. And beginneth in latin ¶ Per idem tempus etc. Caplm. lx IN the same time happened the solemnity of Ester. the which is hallowed in great devotion & & spiritual joy of all good & true christian people. By cause that in the same day many have a custom to rejoice themselves soberly. ¶ The holy man Palemon commanded to Pachomyen that he should think of their refection for the supper/ ¶ Now as tofore is said their custom was to eat only breed & salt/ and to drink water. But for the reverence of the solemnity of the day. Pachomyen set on the fire of these wild coals with other herbs. ¶ when Palemon had made his prayers. he came in to his chambre for to take his refection the which he fonde all ready/ For it was then even/ ¶ He perceived that Pachomyen for the solemnity of the said day had made ready coals with oil the which thing seeing the holy man Palemon for a displaysure began to rub his face with his hands in saying such words/ ¶ O my god & my maker thou haste had so moche harm & pain on the cross. Should I eat oil. certainly I should none eat/ ¶ Pachomyen seeing that he was angry set it down in saying that he had made it like as he had commanded/ ¶ And that he might well eat a little/ Nevertheless Palemon would none eat/ but was content with a little breed and salt ¶ And after said graces to god like as he was acustomed/ ¶ Of a proud religious man which came for to visit them. And beginneth in latin ¶ una vero dierum· etc. Caplm. lxi IT happened on a day the a proud religious man & superstitious came for to visit them/ Now had they made a fire for to warm them. For gladly devout persons being occupied in contemplation be sooner cold than they that done other occupations and works temporal. If they been not kept and conserved of god ¶ The brother being with them. seeing the fire began to say/ If one of you have very faith. let him lie upon these hot coals. and say his (Pater noster) all a long. and I believe certainly that he shall not burn/ Palemon which knew his surquidry said to him. Brother say no more such idle words & out of reason. For it should more avail the to be still. I see well well that thou art full of pride & of ●lacyon/ ¶ The brother would not be correte for any thing that Palemon said to him. but was more in pride than tofore/ And without necessity laid himself upon the hot coals/ ¶ And by sufferance of god it happened that the devil prince & master of all proud people for more to deceive him in time coming. kept him from brenning/ ¶ And after he departed from them more fierce & proud than he had be tofore/ ¶ On the morrow he came again to the said holy men. And again said to them in reproving them by his pride saying. Habretherns where is your faith/ The devil seeing his elation knew that lightly he should make him to fall in to what sin that he would/ ¶ And changed him in likeness of a right fair woman adorned & arrayed worldli. and came and knocked at the door of the proud religious. And he opened it And when he was within said to him ¶ O my good brother I shall tell the wherefore I am come hither/ It is troth that I am bound to many my creditors the which for fault of good it to me not possible to pay & satisfy ¶ And if by adventure they fond me. I might run in to great damage/ Wherefore I am come hither for to hide me. to th'end that they shall not find me/ Wherefore I pray the in good charity that thou wolte suffer me to so journey here a little time for to eschew this Inconvenient. And god which hath addressed me to come to the for refuge shall thank thee/ ¶ The religious man was much proud/ wherefore god gaaf him not the grace to know that it was the devil that spoke to him/ ¶ And so received him to his dampnaconn·s for incontinent the devil tempted him to the sin of lechery. Thenne he lightly suffered to be overcome/ and would have embraced the devil in likeness of a woman/ ¶ And thenne the devil threw him down to th'earth/ and lay there long as he had be deed. But after certain days he came again to himself in his good mind. and knowledged his sin. And went and told it the holy father Palemon/ saying. A. A holy father I am cause of my perdition Thou warnedest me well. but I poor unhappy have despised thy words. Wherefore I pray the that thou wolte pray god for me. to th'end that I may have remission of my sin. ¶ Palemon & Pachomyen seeing his lamentation could not hold them fro weeping for pity & compassion that they had of him ¶ But the devil seeing that his contrition was not consonant to his words. the which were feigned & full of ypocresie. brought him incontinent out of their presence/ ¶ And so thenne the poor miserable ran thorough the deserts as a fool out of his wit/ And finably came in to a city named Panos/ And there as enraged. threw himself in to a deep cave full of hot water. In which suddenly he died/ ¶ How Pachomyen went thorough the deserts. And begynnith in latin ¶ Igitur pachomius/ Caplm. lxii Pachomyens after went bare foot thorough the desert. and by mountains. Enduring patiently the prickings and hurts of thorns. whereof his feet were swollen and much so●e/ ¶ And he enjoyed in himself reducing to remembrance. how our lord had in his feet and his hands holes per●yd by fo●e of great nails recourbled & blout/ Which were more grievous than if they had been sharp pricking ¶ all his heart and desire was for so dwell in place solitary for to pray god by great desire/ To the end be and all the world might be preserved and kept from the trawdes. deceptions and temptations of our ennuye the send of hell/ ¶ How a vo●● from heaven spoke to Pachomyen And beginneth in latin ¶ Quodam vero tempore. et cetera/ Caplm. lxiii IT happened on a time that saint Pachomyen entering in a town named Thebayde far enough from his hermitage/ In which town when he entered dwelled no person ¶ He put himself in prayer/ and was there long/ ¶ So heard he a voys from heaven. which said to him Pachomyen abide in this place where thou art. And edefy● here a monastery Many shall come to the. desiring to profit by thy instytutions ¶ And thou shalt give to them the rule which I shall desyner to thee/ ¶ After that appeared the angel which brought to him a table. in which was written the rule which be should te●he all them that should come to the said place for to be religious under him/ ¶ The which rule yet keepen the Tabenesiens'. ¶ Saint Pachomyen right affectuously all that. which th'angel had brought to him/ ¶ And after came again to the holy father Palemon/ To whom he recited all that which was happened to him. In praying him that he would go with him to the place. where the angel had spoken to him as said is/ ¶ Palemon which was humble & would not trouble his disciple/ went in to the town with him/ And there arrived incontinent after the commandment of god made a little house/ In the which long time they prayed to god devoutly/ Byseching him that they might perform the church. like as the angel had warned Pachomien. ¶ Long time after Palemon said to Pachomyen. Now I know that the grace of god is descended upon the. & that thou art disposed for to dwell in this place where thou art/ Wherefore I pray thou that we make this paction & covenant together. That during all the time of our life we be not separate in courage ne divided/ But by visitation fraternal we give consolation each to other The which paction they made and entrehelden/ For after oft times they visited each other/ ¶ Of the death of saint Palemon. And beginneth in latin ¶ Inter he● venerabilis. etc./ Caplm. lxiiii A little time After Palemon strongly enfeebled of nature by the extreme abstinences that he made fell in a great malady/ by cause of the which well oft he eat without drink. And sometime he eat not/ But his refection was either to eat or to drink only/ ¶ Some brethren came thither for to visit him/ And prayyed him to enforce to take refection suffisauntly for to sustain his body/ But the holy man hearing their request took only meet for to comfort his membres. Which were much enfeblysshed by his said abstinences. But nevertheless that availed no thing/ ¶ For his malady was to him more grievous when he eat more than he was accustomye. ¶ And therefore he would not eat but after his appetite. and suffered patiently his malady. considering that many martyrs had been despieced in to pieces. ¶ Some had their heeds smitten of. The other have been brent in fire. And alway they persevered unto th'end for the love of Ihesu christ/ ¶ And the holy man said he had by their examples farye & ample matter of patience. And that he ought not for a little malady corrumpe by gormandyse his little penances and fastings acustomed/ ¶ He said ferther that they had given him more pain by the meats that he had eaten in his malady. than the abstinences that he made. And so returned to his first penance/ ¶ And a month after in persevering in fastings he died & rendered his soul to god ¶ But tofore his death came to him saint Pachomyen. which beheld him as his father in kissing & enbracing him As he had said to him. far well. And after he buried his body in the earth/ & his soul was enhanced gloriously with changelliss in to the joy & glory of heaven/ The which grant to us the father the son the holy ghost/ Amen/ ¶ How the said saint Pachomyen & one his brother named john converseden together. And beginneth in latin ¶ Quo pe●●o/ Caplm. lxv. AFter the saint Palemon was by saint Pachomyen buried. the same saint Pachomyen came again in to his monastery where god had instituted to him/ ¶ And after came to him his brother german named Iohn. which long time had sought him/ ¶ The holy man seeing his brother was much joyous. for sith he had be christian he had seen none of his friends. ¶ The good Iohn dwelled with his brother/ & if they were brethren carnally. yet were they much more brethren spiritually/ They two had but one will & one self desire. Night & day they thought on the faith of our lord. renouncing all worldly richesses. ¶ They wan their living only with making of cells/ & if they had any thing superflue of their labour/ incontinent it was distributed unto poor for thono in of god/ ¶ All their clothing was of one vesture made of linen cloth/ As the religiouses were then robes/ ¶ But the holy man Pachomien aware thayre. for to keep his body in servitude/ & when sometime be slept by night. He lay not on the earth. but leaning/ fearing that if he lay down. that he should rest over moche at his case. & thereby he might fall in some ●ynne or evil temptation/ ¶ Of the great repentance and displeasance that had the said Pachomyen for indignation and anger that he had against his brother/ And beginneth in latin ¶ Inter hec et cetera Caplm. lxvi Saint Pachomyen by the grace of god died increase the place where he & Iohn his brother dwelled. to the end that they that should come to dwell in the said place like as th'angel had showed. should find place for to dwell in/ ¶ Iohn which was th'elder was wroth with him. by cause he made thedifice so great. & said to him. My brother leave this that thou haste begun. it is a thing superfluous to make so large this place that we dwell in/ The holy man Pachomyen hearing these words. answered to him no thing. but endured in his courage. how well that he was evil content with him. esteeming to be eniuryed by the words aforesaid/ The night following Pachomyen descended in to a low place that he had begun to edify. & fell down place in prayer weeping & waylyng· by cause that for thoccasonn aforesaid he had be wroth against his brother/ & in his lamentations he said/ Helas malediction is happened to me. I walk yet in obeying to the flesh/ Lord god have pity on me. to the end that I perish not/ & also that by deception of the devil I be not deceived Alas lord if I be withdraw fro thy grace/ & the devil find any vice in me he shall subdue me sore in his vile servitude. for it is written that he that is of any put under he is made his serfe or bond man/ And yet again it is written that he that shall have entirely kept & observed the law/ & after in one only sin shall have offended he shall be as toward god reputed of all culpable. & out of his health/ notwithstanding my lord god I believe that thy mercies been so great. that they shall help me how somever poor & miserable synnar I be/ For so have been thine servants by thy sure protection preserved fro the power of the devil. & in th'end enlumyned with thy glory & felicity eternal ¶ then have I hope by that. thou shalt give me knowledge of thy name That after my death I shall be of the number of them that shall be saved/ ¶ Ellis my lord god if thou give me not science and cunning like as thou haste promised to me/ I shall not ken teach ne ensign the religious people which thou haste commised and given the charge and governance to me Seen and considered that I have not curyously overcome the voluptuosytee and passions of the flesh/ ¶ Ne also observed and fulfilled thy right worthy law with undefoylled thought. as I ought to do/ ¶ Wherefore I am not worthy to be ruler and governor under thy hand of so many religious men. which shall come to me/ ¶ And therefore my lord my saviour and my Protector I beseech the that it may please the to pardon and forgive me. In granting to me absolution of all my sins/ ¶ The holy man was all the night continually in weepings and lamentations/ In such wise that his rob or vesture and his body was all bayned and bydewed in tears and water/ And how well that he was replenished and endowed with all virtue. Nevertheless he Rendered himself all obeyssaunte to his brother germayne unto his death and ending of his life/ Which happened soon after. ¶ In burying & making sepulture of whom he was an hole night/ weeping upon his body. making for him prayers and devout orisons. how well that his soul was in heaven/ ¶ How saint Pachomyen resisted the temptations of the devil/ And begynnith in latin ¶ Tūcinfatigabilis. etc. Caplm. lxvii Saint Pachomyen incontinent as one affliction came to him Suddenly by the grace of god he put it aback/ For he was alway in the deed of god/ ¶ Now who someever dreadeth god. He employeth him in good works oft remembering on the pains of hell. Like as fire which is eternal/ ¶ And on the worms which written the dampened souls. Which never shall die/ ¶ The devil envious of all good/ supposed to have bended his grins to have caught and taken him in some sin/ ¶ But nevertheless by cause he was armed with the shield of steadfast faith. He overcame alway his adversary/ ¶ Of the illusions that the devil made to the said Pachomyen And beginneth in latin ¶ Quadam vero die. etc. Caplm lxviii. ON a day as the holy Pachomyen came fro saying of his devout orisons & prayers a good way fro his little cell. like as he had be acustomed. came tofore him many devils in great number saying one to another. like as they had be tofore a judge Make place to the servant of god· but the holy man having in our lord full hope despised all their machinations. like as it had be barking of dogs/ & when the devils saw the great constance of him they enforcid them to beat down that is undement of his edifice which he began/ Then began to say the holy man O my god whihe art only refuge & the defence of our good people. whom thou comfortest in all their tribulations/ if our enemies move and take the earth away tofore v●. ye for that we fear ne dread them no●. ¶ And incontinent their Impetuosyte ceased. and as a fume or smoke vanished away/ ¶ But yet they came again after as wood hounds/ ¶ And in the same wise an other time as he came from his prayer/ The devil appeared to him in likeness of a capon. making a cry so marvelous/ That all the place redounded/ The which thing seeing the holy man/ he blessed him with the sign of the holy Cross/ And bleugh against the devil. And incontinent he departed/ ¶ And thus he held him as as a strong tower inexpugnable. tofore his enemies/ ¶ Oft times he much thanked god. as here after shall be showed/ And after the devil showed him to him in likeness of a fair woman. enforcing him by looks dissolute. & subtle yllusyons. to excite and move him to the dishonest & detestable sin of lechery ¶ But the holy man seeing tofore his cursed temptations. And for to eschew them closed his bodily eyen. Opening the sight of his intendment toward god. Which enseyneth us to get the virtue of strength and of charity saying to the rightful men/ ¶ My friends dread ye not. For I am with you for to keep you/ ¶ How saint Pachomien was grievously beaten of the devil/ ¶ And beginneth in latin ¶ Alia quoque. et cetera Caplm. lxix THe devil took him another time/ and beat him so much that he was constrained by feebleness to lie down fro the morning to the evening without to cunne speak/ But notwithstanding that he made no mention by words of god. Nevertheless his heart work and called upon him. as he which never leaveth the good in temptations/ ¶ then came there a religious man named Apollo for to visit hy· to whom the holy man exponed his deceptions of the devil. & how he had be beaten ¶ The holy father Apollo said to him in this manner/ A holy father it is need that that thou take in the good courage to resist their battles/ for if the devil which knoweth our feeble courages. in the hope by his deceivable temptations he might overcome the. lightly should he put us under which been thy humble disciples. And should enforce him to bring us in despair/ Wherefore he desireth to overcome the. But god shall give the strength to resist him. To the end that we take ensample of the. ¶ And know thou that if thou falle· And that the devil vanquish thee/ Thou shouldest be cause of the ruin of us all/ ¶ Saint Pachomyen hearing these conclusions was moche stronger than he was tofore/ And took courage marvelously. in prasing the name of god/ ¶ After he prayed the holy man Apollo that he should not depart fro him/ After the said time Apollo visited the said holy man Pachomyen· but he lived not long after/ And was buried by the said saint Pachomyen with ympnes and devotion as in such ●aas is a customed/ ¶ Of the surety and puissance which saint Pachomyen ●p●●yned of god And begynnyth in latin ¶ Tantam vero/ Caplm. lxx Sith the said time saint Pachomyen was so farm and constant in our lord Ihesu christ. That with his feet he went upon the serpents and scorpions. without to be hurt/ ¶ And when some time he must needs pass over the flood the serpents named Cocodrylles. which devoureden the men. hare him to what port he would go. without doing to him any oppression and noyance/ ¶ all things noyenge the creatures died to him honour and worship/ ¶ Whereof he rendered to our lord god thankings saying/ blessed be thou my god which haste not despised my humility and meekness/ ¶ And which haste not suffered me to be deceived by the fraud and deceit of mine enemy. ¶ And I being afeard thou haste addressed to me the way of health/ By the which I shall mow eschew the utter darkness/ And to know the which art very light and glory yet durable/ ¶ How saint Pachomyen prayed god that he never should sleep. To the end that he might the lyghtelyer resist the temptations of the devil/ And beginneth in latin ¶ Cunque se, vsde●er. etc./ Caplm. lxxi Saint Pachomyen seeing that the devils persecuted him so sharply that he never might have rest. He prayed to god that he would give to him this privilege. that he never might sleep. to th'end that night & day he might in waking over come the machinations & deceptions that the enemies of hell laid against him To the which he desired to resist as the strong & valiant champion which saith/ ¶ all the time of my life I shall persecute mine enemies. and I shall never less unto the time that they been in my subjection. I shall give to them so much pain/ that they may abide in no place. And I shall make them to fall under my feet. sith that god giveth me strength for to go in battle against them/ & I shall never cease to pray. to th'end that the will of our lord be accomplished ¶ How th'angel spoke to Pachomyen famylierly/ & begynnyth ¶ Quodam vero tempore. Caplm. lxxii IT happened that the holy man being in prayer. the angel came to speak to him & said. ¶ Pachomyen thou knowest the will of god to be such. that in serving him with pure thought. thou govern all them that been or shall be under the after the rule which is delivered to thee/ ¶ Now had he received long time tofore a table. in which was written this that followeth/ ¶ The rules of the religious hermits delivered by an angel to saint Pachomyen/ And beginneth in latin ¶ Singulis juxta vires. Caplm lxxiii first it was commanded to saint Pachomyen. that he should suffer his religiouses to eat & drink after them comple●yon/ And that he should make them to labour/ after that they eat little or moche ¶ Also he should not defend them for to fast. And to them that should eat best he should Impose most greatest charge/ But to the feeble & wryke he should commise the little charges ¶ Also the angel charged him that he should make for his religiouses divers habitations In which should dwell three together. & their meet should be made ready in one place only. And that all together should take their refection. And that in the night they should take & were an habyllement of lyunen. which should strain their reins. & with that they should have skins of ghotes. And that without vestiments or clothes. they should not eat drink ne sleep/ But when they would receive the sacrament of the altar. a●synge & say mass. they might all d● of safe only their gewne. And when they should take their refections. that each of them should cover his heed with his gown. to the end that none of them should see another eat/ ¶ Also that none of them should speak while they eat. By cause they should not torn their mind on other part. ¶ And furthermore that they sing or say every day in the morning twelve Orisons. and as much at even. and in like wise at midnight twelve/ ¶ And how well the Pachomyen said to the angel that it was well lityll if they said not moo prayers. nevertheless the angel said to him that he would not command them any more. To the end that they that should be feeble & little devout might lightly do it without exculaconn of their feebleness. But they that were mighty & strong were not to be excused by this law in manner. but that they were ●ounde to say more ¶ When th'angel had der●●red all this aforesaid. suddenly he vanished away fro him. & the holy man which fond himself certain of the said vision the which he had seen three times rendered graces to god/ ¶ And after he induced his religious monks to live after ye●hangell had showed unto him/ & with that he gaaf unto them many other doctrines And among all other he said to them. that sith they were religious it were necessary to them to leave the world. their parents. & also themself. to th'end that they might lightly bear the cross & follow their good master our saviour & redeemer Ihan Christ/ And by his good words & ensamples all the religious bare before them the frnytes of holy penance For how well that he was right old/ Yet for that abstained he not to do. & notwithstanding he died many abstinences. and more than any of the other/ Yet he took upon him the business & charge of all tother in serving them after his power/ ¶ at the hour when they ought to eat he covered the tables. and served them like as the custom was in their religion/ In like wise he laboured the gardens. sew the seeds for cabochiss & coleworts/ & watered them/ ¶ And if any knocked at the door of the church. he was the first ready to open it/ ¶ He served them that were seek. and administered to them their necessities/ ¶ In doing these things he gave ensample of humility to all his disciples/ and occasion to serve not only to their ancients and elders. but also to them that came after them to the religion/ ¶ Also he admonested to exercise them after their vocation & calling/ And commanded them to make continually praises. and estudye hesyly in especial in the holy gospels/ to the end that thereby they might acustome them gladly in the commandments of god And to love him above all things heartily. And pain them for to accomplish them in getting of virtues for finably to obtain the joy & felicity eternal/ ¶ Of three men that came to saint Pachomyen. and beginneth in latin Ex●●nt autem. Caplm lxxiiii. IT happened that three men/ that one named Postentesus. that other Suries. and the third Oblys came for to visit the holy hermit Pachomyen. the which by his words & by ensamples of holy life moved them to do penance/ ¶ And when they had contempled his bounty. that one of them said to the other/ ¶ Certainly we know now that they err openly. that say that the children ensiew & follow the manners of their faders & moders/ and say not well/ For oft-times of evil father & evil mother descend right good children: as it appeareth by this holy man Pachomyen. which is so just. that in his life he never broke any of the commandments of god/ And nevertheless he is extract & descended of the lineage of paynims & idolaters all contrary to the law of god/ And against them that have foolish imaginations. saying that they have good to do. well or evil/ For if they ought to be saved. they shall be saved/ And if they ought to be dampened they shall so be/ these been fools and enraged/ For we find in holy scripture. our blessed saviour to have said/ ¶ Come to me ye that been charged with many evils. and I shall discharge you/ And in this saying. he excepted not one/ ¶ Also he will not the death of a sinner/ And therefore every one ought to persevere in his goodness to his lives end/ ¶ these three men came again afterward to the holy man. praying him that he would tell them the cause wherefore he took that pain upon him to serve all his religiouses/ Whereat he answered. saying to them in this wise/ ¶ When men will learn a mare or some other be'st for to bear a great burden. they give her first a little charge And after by continuance men increase her burden/ For who should first give her almoche as she might bear. she haply would not endure with it. but should be rebel/ ¶ All thus must I do to my brethren. which god hath give me to keep in a good rule/ ¶ first I give them a little charge. And after by example I show to them how they ought to do. when they have seen the burden that I have borne now/ I have be long ●●fore them in this monastery/ And they been come them but a while agoon/ Wherefore I ought to bear a more charge than they done now/ ¶ How he received many one to the state of religion/ And beginneth in latin ¶ Regulas igitur et cetera. Caplm lxxvi afterward by the grace of god that benygnly calleth every one to do penance/ came many devout persons to the holy man. for to live solitarily with him/ Among which came paul/ another Pachomyen. and one named johan. the which lived there a holy life and honest without any spot of sin/ After this he stablished some for to have the governance and rule of the monastery/ And principally the most virtuous & humble above the other/ ¶ And said the holy man. that like as a sp●●cle of fire that falleth among an keep of sheaves of corn may not be but with great paint quenched. And often times it is seen that it burneth all the hoo●e heap/ In like wise if in a religion be some religiouses that change there thoughts to that cursed vice of ambition/ desiring to be first and principal in the order/ And to have there great offices/ ¶ If from their heart thus inflamed they put not away soon the bronde of this evil suggestion rihtlyghtly/ They lose incontinent that they have sought by long time afore ¶ And for this cause the holy man would not consent nor suffer that the one should have any lordship or premynence over the other/ And namely upon a solemn. feeste/ ¶ And to the end that this Inordinate affection were take fro them. and will to precede that one the other/ He made a priest to come that was not of that monastery. for to do there the office and service. that should administer them the sacraments/ ¶ And more over he said. that it is better to live in charity and in humility. than in disordinate worship/ ¶ And if some clerk or priest came to him for to be religious. He made to him honour after his estate/ and like as it aperteyneth to a man of the church/ ¶ Of the humility of saint Pachomyen. To the chapiter that beginneth in latin ¶ Omnes autem et cetera/ Caplm lxxvi. THe humility of the holy father Pachomyen was so great. that all the servants of god he honoured and loved ¶ To the old to the seek. and to the little he died all ghostly and bodily services/ Counseylling and comforting them for the salvation of their soul's/ ¶ And so he seeing that the number of his religiouses increased/ he made and constituted some of them his Coadiutours and helpers/ And other he ordained as priors for to help him to save their soul's/ And teaching them the Rules to him given by the angel ¶ He constrained them all to be very obedient: and to have the dread of god in their hearts ¶ And when he that had the governance and charge of the works of the monastery was faylling in any thing/ The good holy father Pachomyen took the charge upon him/ And amended the fault. as servant of all the other. Not for to seem meek by vainglory/ But by very affection and good love/ ¶ Of the charity of saint Pachomyen/ To the chapter which beginneth ¶ Quodam vero tempore et cetera Caplm lxxvii. Saint Pachomyen was much pitiful. and chartable/ He seeing that in the places being night to his monastery were many folk that occupied them in none other wise but to keep the beasts/ without coming to church/ And without receiving of their creature/ Came to one named Pyceryen. bishop of the Cen●●ryens/ And gaaf him counsel that he should do build a church in the same place/ where as thighs Pastors or shepherds dwelled/ to the end that they should be for this cause more inclined. and devout to pray god/ And to receive there their rights and sacraments of the church/ And thus made the bishop to be done/ ¶ But by cause that there were no clerks not yet. that died the service of the church/ He and some of his religiouses came to visit them/ And showed them some histories of the holy scripture/ ¶ And by this he excited and moved the good persons to devotion So that by his doctrine many were converted to the faith. And his charity was spread aswell upon the misbelieved people. as upon the christian folk/ ¶ For when he saw any men or women that were Heretics. or out of the true believe. He wept/ praying god for them that he would torn them/ ¶ Of the condemnation of some scriptures of Origenes/ The chapytre beginning ¶ Per idem tempus et cetera Caplm lxxviii THe same time Achanase that perfect was and replenished of all virtues. was bishop of alexandria/ The which as he visited the churches/ preaching the christian faith/ Came to the place where saint Pachomyen was/ ¶ Which knowing of his coming acompanyed of all his religiouses/ Came with great gladness against the said Achanase. singing Ympnes and orisons/ And was received of him and of his religiouses right gladly/ ¶ But the good holy father Pachomyen showed not himself to him/ But bid him among his religiouses/ By cause that the bishop of the Centiryens. of whom i● spoken above had said much good of him unto saint Athanase. which had be strongly persecuted of the Heretics Arians/ ¶ And by cause the said holy man Pachomyen was very devout & a good christian man. Also that he knew well the persecutions that the said Athanase had suffered by the arriens This Pachomyens which with all his might bare and maintained the true christian folk/ approved strongly the conditions and holy living of saint Athanase/ And heartily levied him/ And had the obstinate Heretics in fore great indignation/ And principally Orygenes. that was chased out of the church by Eraclius bishop of alexandria/ ¶ Orygenes by his false doctrine had given many untrueful teachings contrary to the holy scripture/ ¶ For like as they that will give poison to drink. put honey among it for to have away the evil taast. and the bitterness thereof from the tongue/ to the end that it may be drunk more lightly/ ¶ So died the said Orygenes. the which said and brought forth fair and honest propositions But he corrupted them by false expositions. that was cause of the loss of moche christian people/ ¶ Wherefore the holy man Pachomyen deffended. not only to his religiouses that they should not read in none of this Orygenes books/ But also he would that if some other died read them. they should not here them by no means. What somever sentence it were/ ¶ One time among his books he found of the said Orygenes volumes/ Which incontinent he died cast in to a water saying/ If it were not by cause that the name of god is writ in the books of Orygenes. I should brene them all/ ¶ By this appeareth the charity which he had to the holy believe and faith of christendom/ ¶ when some religious blamed his fellow. he would not hear him/ But fled from him as much as he could/ considering the word of the Psalmyste saying/ I shall persecute him that shall bakbyte his even christian/ ¶ And he said that a good person should never speak none evil word ¶ And to this purpoos he alleged many histories. principally of one Machayre. which in blaming Moses was incontinent punished by the hand of god/ ¶ Of the monastery that saint Pachomien died build for his sister. and beginnyth in latin ¶ Comperit igitur Caplm lxxix. THe sister germayne of the said holy man Pachomyen desiring to see him. went to his monastery/ weening to her that he as glad of her coming. should receive and treat her humaynly/ But he sent word to her by the Porter/ that he was hole and sound/ But he would not see her with his bodily eyen/ And more over that if she would forsake the world. and serve god/ He should do build a house for to lodge her. where she should do penance/ And that he doubted not if she would begin to live there a holy life regular that many other women should yield themself to serve god with her/ ¶ And she hearing these words from her brother. She was replenished at heart with so great compunction and such contrition that she promised to serve god all her life/ ¶ Wherefore the holy man seeing that she was all ready turned. gave graces & thankings to our lords ¶ And after he commanded his brethren that they should make her a chapel far enough from his monastery/ ¶ So it happened soon after by the grace of god that from all provinces & countries came women that yielded themself to religion with the said sister of saint Pachomyen The which he admonested to resist always against the fleshly temptations ¶ And in like wise after the cunning that god had give him He foreyd him to excite them to virtues & good manners/ praying god that it would please him to preserve them in his grace/ ¶ More over he gave to them such and like rules as his religiouses died keep/ save that they should not were no gretes fellis/ And if any religious had a sister. or some other kin. which she would visit/ She should not go there. but that she took with her one of the eldest of the religion/ ¶ And they ought not to speak together/ but in the presence of the Abbess. or else of some of th'elder religiouses/ ¶ Nor she should not bear ne give no thing out of their houses ¶ For the religiouses aswell the men as the women ought not fro that time to have no thing of their own ¶ And if by adventure they should of necessity make some reparations. they chose the most perfect and of most honest conversation for to see that that was of need should be do/ But they eat not drank with the other/ ¶ And when by the will of god some Nun derparted from life to death/ Her fellows brought her unto the rivage of a river that parted the two monasteries And then came the monks against them there/ which took the corpse of the Nun for to be buried within their church/ And the women of the religion returned to their abbey/ ¶ Of the conversation of Theodore/ To the chapter which beginneth in latin ¶ Her talis/ Caplm lxxx. thorough all the country and about it. the conversation of saint Pachomyen was so re●ōrned. that many act the example of him forsook the world. for to live a religious life/ ¶ And among the other a young child named Theodore. borne of the land of Egypte. extract and come of noble parent's/ christian folk and of the age of xiiii. year or there about/ From the which age upon a Twellyfth day. that some Egepcyens made great feast and great divers. The good Theodore seeing the house of his father and mother full of goods/ said by great compunction of heart in himself/ ¶ What prouffytyth the unhappy if he getyth all the goods of this world. and he loseth the joy of paradise/ ¶ None with great pain the will use at his pleysure of the good of this world. can not get the heavenly glory ¶ This thinking in his heart he began to weep and sigh. saying to our blessed saviour Ihesu christ/ ¶ O god almighty thou knowest all things secret/ Thou knowest that I love not so much worldly thing as thyself/ I pray the my god that it please the to kindle my poor simple soul. so that she that is maculate with sin be not dampened/ But she which was bought with thy bitter passion he attendaunte and ready in all her works to worship and love the perpetuelly/ ¶ And during the time that he was in his oryson· and that he wep●e in this wise. came his mother to him that said. ¶ My son what is he that hath made the thus sorry/ Thy father & I have sought the long time in great heaviness for to come take thy refection with us/ ¶ He answered my mother go your ways. I may not eat now. ¶ And finably forgetting himself. and awaiting about devout contemplations. he went not to dyner/ ¶ From the time of his childhood. & that he went to school he eat no meetetyll even was come/ ¶ Some time he fasted two days without any meet/ ¶ He was two year without delicate meets. living in perfect continence/ ¶ And fromthens fourth he purposed to leave the world. and yielded himself to be shorn a monke· And forsook and left all temporal goods/ And after put hymselff with some religiouses. living holily & devoutly with them in great dread & love of god/ ¶ How Theodore was received of saint Pachomyen/ To the chapter beginning in latin ¶ Quodam vero Caplm lxxxi. IT happened one day among other. that the brethren and religiouses of the monastery where as was Theodore/ after devout orisons disputed of the old Testament of the Ark of Noe. of the rod of Aaron/ And of the tables that were given to Moses in the mountain of Synay. where the body of saint Katherine lieth/ And thenne one of the same religiouses said. that many times he had heard speak of it well along to the holy man Pachomyen/ And with this they rehearsed of him. and of his holy living marvelous things ¶ Theodore hearing this that they said of him these religiouses Prayed to god in his heart. and said ¶ My god if it be true that my brethren say of saint Pachomyen. give me grace that I may see him/ To th'end that I may keep all thy commandments and afterward to be saved/ As thou haste promised to them that shall love and dread thee/ ¶ Certain days after came to the said monastery a man named Pecusus that came for to inquire of the good behaving and devotion of the said religiouses/ ¶ And by cause that Theodore was informed that he went to the monastery of the holy man Pachomyen/ He prayed him be silly to take him in his company/ This Pecusius seeing his affection entreated him meekly. and brought him unto the said monastery of saint Pachomyen/ ¶ Then this Theodore coming night the said monastery. thanked god of that it had pleased him to here his prayer so readily/ For he desired no thing so much as to see saint Pachomyen/ ¶ And as they were come to the gate he and his fellow/ there fond him there/ So began Theodore to weep sore in the presence of the holy man Pachomyen. of the great joy that he had to see him/ The holy man said to him My son. thou art well simple to weep so/ For I am a sinner as thyself/ How well that god hath take me in to his service/ And in saying this he brought him within his monastery/ ¶ And when he saw the great multitude of religiouses that were there/ his heart was inflamed and take of a love so perfectly/ that he was as in a jealousy to use his life in that place/ ¶ He was discrete and prudent in his words & works plenteous in humility in compunction of heart and in operaconns' virtues. as in fastings. watchings. & orisons in which he spend his time continually. ¶ And with this he comforted the sory· and the sinners by humbly correction friendly he admonested and warned/ ¶ How Theodore refused to see his mother/ And beginneth in latin ¶ Devique tam preclaram/ Caplm lxxxii. Saint Pachomyen when he saw the holy conversation of Theodore. he loved him with all his heart. ¶ The mother of this Theodore having knowledge that he was with the said saint Pachomyen came anon there for to see him bearing with her letters fro many bishops/ By the which they wrote well pressyly that her son should be delivered to her again ¶ So came she first to the monastery of the women/ that was nigh ynouh the monastery of saint Pachomyen/ & by cause that the women went never to his monastery/ She wrote unto him that he should send her her son again/ And with this she sent him the letters that the bishops wrote unto him that they should do so/ ¶ The holy man seeing the said letters. sent for Theodore/ To whom he exposed the tenor of the same/ And commanded him to go his way aswell for to please his mother. as for to obey the bishops commandment/ Theodore answered unto saint Pachomyen/ Ha my father I demand the if now I leave the estate of religion. which is so much fruitful/ And without which with great pain any can not be saved/ Shall I not be thereof reproved at the day of doom afore god/ ¶ We have in the gospel/ that who some ever shall love his father or mother more than god/ He shall not be worthy to be made his servant/ Saint Pachomien answered/ My son. if thou seem that thou dost against thy conscience to speak with thy mother/ I will well that thou abide here/ But also if thou be otherwise disposed/ I will not keep the by force. ¶ The rule of the very religiouses is for to forsake all together the world. and to flee all worldly conversations/ ¶ And therefore he that would say my father & my mother arn my blood I ought to love them/ He must take heed to saint Paul that saith/ Whosonever that shall be overcome by the flesh. he shall be servant to the flesh/ And in effect every body become thrall unto him of whom he letyth himself to be brought under foot/ ¶ His mother seeing that she might not speak with him purposed to dwell with the virgins that had their place nigh the said monastery where her son was a Relygouse. Hoping by God's grace that she should see him among the other religiouses/ And also that in this doing she should purchase some meed to the salvation of her soul/ during the time that she were in the monastery with the said vyrgynes/ ¶ And by this that is said appeareth openly/ that to keep some time rigour in the worship of Ihesu christ and not for no praising ne vainglory. is oft cause of great goods to them against the which men been rigorous. How be it that for a short space of time it seemeth them that men have offended them/ ¶ Of many reproved religiouses/ To the chapter beginning in latin ¶ Igitur sicut/ Caplm lxxxiii. AAfter that we have seen of the manners and virtues of many virtuous and holy Freres. consequently we shall see the negligence of some reproved religiouses that followen after their fleshly appetite out of all good rule/ The which gave great malencolyes to saint Pachomyen/ By cause that for no manner of monition ne warnings that he made to them. they would not return them/ Whereby the holy man was wonderfully sorrowful and heavy/ ¶ And complaining him to god. he said/ ¶ O my god that haste lordship over all the world/ Thou commandest us to love our even christian/ And therefore my god that knowest my will and the secret of my conscience/ I pray the that thou wilt not despise my orison. The which oft I have made unto the for these wretchydfull religiouses. to the end that thou have of them pity and mercy. in giving to them thy dread reverently/ And grace to know thy divine puissance. for to obey and serve thee/ Having in the only without any other the steadfast hope of their salvation/ ¶ Truly my soul is feebled and tormented so moche. and all my w●ttes troubled. of their abominable living and Innyquyte/ ¶ The holy man seeing they would not amend them/ He made yet again prayers unto god for them/ And after gave to them certain small & easy rules. to learn them to honour & pray god/ To the intent that little and little they might accustom them to do well/ And amend their life/ ¶ furthermore seeing that they could not accomplish their delectations and playsures withstanding the continual denying of saint Pachomyen/ That suffered them never go out of the monastery. for to please their wicked wills/ They for look the monastery. and ensyewed the devil their lord and master/ ¶ And after that the other Relgyouses were more desirous in the love of god than afore/ ¶ For thus as the corn when it is wedded from the evil herbs groweth and multiplieth the better/ ¶ In like wise when in a fellowship of folk peaceable are some vicious men/ It is of necessity to throw them out from the other/ ¶ And by this it is seen that to a man given to the world. avayllyth him not to be a religious/ For his profession shall do him no profit. if he be negligent to keep the Rules of his religion/ ¶ In like wise a prayer profiteth not that is made for them that been asleep in their sins if they help not to awake themself/ ¶ How religiouses of other monasteries coming to visit the monastery of saint Pachomien were not received in to the said place among the dwellers/ And beginneth in latin ¶ Confessor etc. Caplm lxxxiiii THere was a priest named Denys. that was Confessor Provysor and admynystratour of of the church of the Centyryens/ And well beloved of the holy man Pachomyen/ ¶ The which Denys knowing and aperceyving that this holy man deferred and put of for to gather within his monastery with his brethren. the religiouses that camen to him from other monasteries/ But made their necessities to be administered to them by themself. and without the gates of his monastery/ Reproved him sharply in saying to him/ That he died not well to do so/ ¶ The holy man took and received benignly his correction/ And answered to him ¶ My brother and friend. god knoweth my will. and mine intention/ And also he knoweth well how I desire the salvation of all souls/ And none I would despise ne provoke to wrath/ ¶ I know also that god hath said in his gospel/ That this that men shall do to the least of his servants/ He shall take it in like wise as it were done to himself/ ¶ And therefore wite it. that I do not so for to contemn them ne despise them/ But only by cause that I know some religiouses in my church so simple that they should not con put difference between their right hand and lift hand/ ¶ And yet some other there been also that bear not the habit of religion/ Wherefore me seemeth good and needful that they that been coming to us from other places be received honestly in another house by ours/ ¶ And when they will come to the church to serve god. they may come there with us/ And after the service divine done. to return in to their lodges/ for to do there their secret Orations or other virtuous works after their devotion ¶ The priest hearing his answer was content of him/ And went again away. all recomforted and with good counsell/ ¶ How the gown of saint Pachomyen heeled folk of the bloody Flux/ And beginneth in latin ¶ Mulier et cetera Caplm lxxxiiii. IN the city of the Centiryens a woman had had & suffered by a long space a sickness called the bloody Flux/ So came she to the good priest above named/ And by cause he was familiar friend of saint Pachomyen· Prayed him humbly that it would please him to send for the holy man Pachomyen that was in his chamber. saying that he had certain necessary things to tell him/ ¶ Saint Pachomyen came to the sending of the said priest/ And when he was come with in the church. he made his prayer & after he salved the good priest Denys/ & as they spoke together. the poor woman having a steadfast believe in god the saith in the gospel/ Have confidence & thy faith shall save the. took fro behind of the vestiment that the holy father had upon his heed. & touched it with great dread/ whereof it happened merueilousli that she was anon heeled hole & sound/ So fell she down upon her knees afore saint Pachomyen & thanked god of th●● that he made so great miracles by his servants that have to him a steadfast hope ¶ The devout priest knowing yt●o man hole praised the name of god/ & went again homeward/ ¶ How saint Pachomyen by his de●●nay●te was cause of the good life of a religious/ And it beginneth in latin ¶ Aliquando vero et cetera Caplm lxxxv. Certain days after a religious that would be a priest. was brought to saint Pachomien by one his friend/ that was minister at abbot of many religiouses/ ¶ And the which minister or abbot was oft vexed by the same religious/ For by cause he would not confirm ne grant the clerkly shearing/ The which then he deferred long/ by cause it seemed him not the said religious to be able ne suffysaunte for to be promoted there unto/ ¶ finably by cause he could no longer resist to his Importunyte/ Brought him to saint Pachomyen/ trusting that he should well content him/ ¶ Saint Pachomyen when he had understand the intention of the said Abbot He said to him ¶ My brother thou art come to me for as know the will of god/ I counsel she that thou give to him that that he asketh/ And by adventure thus doing his soul shall be delivered fro the thraldom of the devil ¶ For some time the wicked so constituted in office or benefit turn themself and take good manners/ ¶ And therefore the will of god is. that we shall have pity the one of that other/ ¶ The answer well understand/ the said Abbot confirmed and gaaf him that that he asked. ¶ After that the said religious was constituted to a clerk. he began all together to bow to all good conditions/ And afterward he came again to the holy man Pachomyen/ and kneeling down afore him said/ ¶ O man of god I know that thou art much agreeable to god/ when he doth grant the power for to discern & know of the salvation of men/ ¶ Thy bounty hath vanquished my malice/ For if thou had not be piteous and sweet I should have left the habit of religion. and should have gone again to the world to finish my days wretchedly/ Whereof blessed be thou of god/ by the which thou haste given salvation to my soul/ ¶ The holy father took him up from the earth and said to him/ ¶ My brother I pray the that thou continue always in works behoving and appertaining to thy dygnytee/ And so kissed him/ And commended him to god/ ¶ How saint Pachomyen delivered a woman sore traveled of the devil And beginneth in latin ¶ Adhuc autem & cetera/ Caplm lxxxvi. Saint Pachomyen being yet in the said place. came a man to him that prayed him sweetly that he would have pity of his daughter/ the which was vexed and traveled with the devil/ ¶ The holy man entered within his monastery. and left this man at the gate/ And after he sent him word by the Porter. that he not his religious were not wont to visit any women/ ¶ And if he had any of her Raiments that he should send it to him/ And it should be hallowed and blessed/ And after in putting the same upon her/ if he had in god faithful believe and hope/ His daughter by the grace of god might be delivered of the send. and brought to good recovering of health/ ¶ The father brought the gown of his said daughter And when the holy man saw it/ He said to him that it was not hers/ The father answered. and said it was ¶ then said the good holy father to him/ ¶ By cause I know that she keep not her chastity/ Therefore I said. that it was not her gown/ For she ought to live chastely/ So must she promise to live in continence/ And after god shall help her/ ¶ The father questioned his daughter/ And she answered that the words of the holy man were true/ ¶ But notwithstanding she promised. that she should never return to her sin/ ¶ then took saint Pachomyen an oil and blessed it. And gave it to her father/ ¶ And after that she was anointed with the same oil. she was hole and sound/ And so she lived afterward holily in great chastity and continence/ ¶ How he healed a child that was traveled with the fiend/ And beginneth in latin ¶ Tali igitur et cetera Caplm lxxxvii. AFter this another man that had his son seek. having the devil in his body. purposed to lead him for to recover his health to the monastery of saint Pachomyen/ But he could not/ For the devil letted him/ Wherefore he desired me●● the holy man that he would pray go for his son. and he died so/ And 〈◊〉 he sent him a little of hallowed breed And commanded that men should give it him to eat afore all other meet ¶ The Spirit dampened that was within the body of the foresaid child. would not suffer him to eat of it. how well that he let him eat of the other breed his fill/ ¶ Then the father weening to make his son eat of this hallowed breed. broke the crumbs in his hand/ But it availed not/ For he would not take it in his mouth ¶ The father advised him that he should let his son fast long/ And after he gave to him of the said breed/ And then for great hungres he eat of it/ ¶ Soon after he fell a sleep. and was heeled. and all together delivered of the passion of the devil/ ¶ So came he and yielded graces and thankings to the holy man Pachomyen. in glorifying the name of god. that doth so many miracles by his servants/ ¶ Always the holy man for no miracle that he died in the name of god/ never glorified himself for it ¶ And whereof he is more to be praised/ When he made some request to god. notwithstanding it were not granted to him Men should never have known in him any sign of sorrow or displeasure/ But said by his great meekness. that god would not grant him that which he axed/ By cause that his asking might be contrary to his salvation/ ne to the salvation of them. for whom he prayed/ notwithstanding that he trowed to asked that that was good for the soul/ ¶ Of the Conversion of saint Syluayn/ And beginneth in latin ¶ Taliter igitur et cetera/ Caplm lxxxviii. Saint Syluayn willing to torn him out of the filth of sin for take clean poverty/ Came and yielded himself to saint Pachomyen/ which friendly received him But this notwithstanding he would not keep the Rules of the religiouses ¶ For it was over hard a thing to him for to forget his evil customs/ of the time passed/ By the which he perverted many brethren/ And bowed them to his wicked will. ¶ Some religiouses were right sorry of that they saw the other religiouses consenting to the detestable will of Syluayn/ ¶ So came they and showed it to the holy father Pachomien· that which prayed god for the said syluayn. to the end he should have contrition for his sin: and that he should do penance But for no prayer he would not plyene consent thereto/ And for this cause they all would have chased him out of the monastery/ The holy father defferred it & lad him with him/ And sin after corrected him with sweet words teaching him always in the christian faith/ Whereof it happened sin that the poor Syluayn/ as by singular grace amended his wicked life. & had it in so great displeasure. that he was never without tears in all his works/ ¶ Some seeing his great contrition. showed unto him that he angered himself to bitterly. and exhorted him to be moderate in his weepings. taking in him attemperance/ but he answered that he could not/ For his heart was so sore taken with great displeasure/ that he might not contain himself/ And moreover by cause he could not abstain himself fro weeping/ as well at the board as else where/ The brethren said to him that he should weep in making his holy orisons. & not at the table/ For it was no place p●op●e ne covenable to weep ne weyle/ And that a religious might well have sorrow & displeasure for his sin by himself alone. without to show it thus openly/ And admonested him to abstain himself thereof/ by cause the brethren might not eat. when they saw him weep so/ ¶ such and semblable words they said to him. for to constrain him to tell the cause. for which he continued so long in his weyllynges and lamentations/ ¶ And thenne he said to them/ My brethren. why should not I weep in joying myself of the grace that my god hath done to me/ ¶ I was wont to be full of sins. and so many benefits are now given unto me for the salvation of my soul/ ¶ Dathan and A●yron been continually in my remembrance/ To the confusion of the which. by cause they were defoiled and polluted with sin And would have touched the holy sacrifice. The earth opened and swallowed them in/ ¶ And I that have despised so much my salvation. I fear yet right sore such a sentence of god/ Alas though I should weep and weylle mine Innyquyte all my life days. and that I were in continual lamentations/ Yet should I be unworthy to have the felicity eternal/ ¶ The good ●yluayn continued in his humility and continence so that he was more perfit than all the other/ ¶ And saint Pachomyen seeing his holy conversation said in the presence of all the other such words. ¶ My brethren I call god to witness. the angels. and all the ●urt of heaven. that sith our monastery was founded I have not known no brother of ours. that hath be so much obeissant to me. as hath one about all the other/ The brethren thought that it had be Theodore. or Pe●ronyen ●or Orose/ ¶ Theodore prayed saint Pachomyen that he would tell. what he was that he loved so moche/ But the holy man deferred to tell it him/ Nevertheless when he saw that Theodore can strained him so sore/ He said to him ¶ If I crowed that he should ar●yse himself in vainglory therefore. I should never declare it to him/ but by cause I know that the virtue praised. often times encreacyth. and that he shall be more humble for it than he was before ¶ Also to the end that other take ensample at him. I shall name him unto thee/ So I tell the. that how be it thyself and thy semblable have battled strongly against the devil. so that by the grace of god/ ye have overcome. & brought him under your feet/ Nevertheless Syluayn young of age. that thy brethren and thyself would put out of our monastery. hath fought in such wise against him. that he hath this gift of god. that the devil dare never show himself afore his face/ And by his great humility he hath overcome him in all things/ ¶ Ye other have confidence in your virtues/ But he. the more that he batayllyth. he yeldyth himself the more meek & unprofitable/ And if thou demand why he wept so continually/ I tell the that it is by cause he is perfectly meek/ And for this cause he can not forbear his tears/ ¶ So wit it that there is no virtue. that maketh the devil more confuse/ than the virtue of very and perfect humility ¶ The good Syluayn was by the space of viii. year in befighting his enemy Satan/ And after he died/ And saint Pachomyen witnessed. that at his passing were present many angels. that with great joy bore his soul away in to the glory that ever shall last/ the which by his prayers we may purchase. Amen ¶ How the holy man commanded that a deed body should be unclothed of his vestiments/ And beginneth in latin ¶ Eodem vero tempore/ Caplm. lxxxx. IN the city of Panos was a bishop. named Varus that was right devout & fervent in the love of Ihesu christ: the which heard speak of the conversacoyn of saint Pachomyen/ So wrote he to him many letters by that which among other things he desired & prayed him to come toward him. for to give him counsel & aid to build a church nigh to his city/ And for to lodge there some religiouses that were of good life & of conversation good/ In obeying to the which request he took on his way toward the said bishop/ And as he was come nigh a monastery. which he visited by the way. he met with many religiouses that conveyed the corpse of one of their brethren that was deceased. which his friends bare to the earth. clothed with rich raiments. which were after the manner doing. that the secular had there acustomed/ When they saw saint Pachomyen come. they tarried incontinent for to pray him that he would make devout prayers & orisons to god. aswell for the deed. as for them. which he died gladly/ And his orison done he commanded that men should take away fro the Religious that was deacessed the raiments of the which he was clothed/ It was done as he commanded/ And incontinent in the presence of them all he made the vestyments to be burned And after he made the corpse to be borne to the grave without any singing of any psalmody/ ¶ The religiouses & also the friends of the deed seeing his commandment to be contrary to their custom. were sore abashed/ And notwithstanding his commandment they prayed him that he would suffer the said religiouses to say the orisons & psalmodies in such case accustomed/ To the which petition the holy man would not consent/ Whereof the friends seeing his will blamed him asking him whereof the folly came/ The● after said the religiouses/ What is that man but he ought to have pite on a deed body/ though it were his enemy. What will thenne do Pachomien. a be'st unreasonable would not be so unkind/ What may men say/ that it were to us a great reproof if we died this that he saith/ Would god that we had never come here/ & that Pachomyen had never be religious we should not have had such a shame. so said they to him again We pray the fair father that it will please the to consent the men sing over this corpse as it is of custom/ The holy man answered Certes my brethren ye think not but to the things visible/ & I consider thinvisible/ the worship that ye would do to him should sooner be to him more cause of torment & labour than other help or rest/ & thinjury that ye say I will do to him shall be cause of his salvation/ Wherefore I will not procure ne assent that men make honour to the body that is all ready deed. but to his soul which is immortal. God that is fontayne of all sapience/ saith in his gospel. Who soever shall sin against the holy ghost· he shall never have remission in this world nor in the other/ By this is give us to understand that there be some sins. of the which men have pardon after the death through the prayers of other/ & therefore I pray you that ye do as I have told you/ For god is almighty to take him in to the felicity eternal at our prayers & without his presence/ And thus they made him to be buried in a mountain there they were wont to berry. ¶ How the holy man Pachomien saw the angels bear away the soul of a religious in to paradise/ & beginneth in latin ¶ Moratus est/ Caplm lxxxxi. IN the said city of Panos & in the monasteries about. by the commandment of the bishop of the said city. during the space of two. year dwelled saint Pachomyen. acompanyed of two religious/ Hanging the which time he taught the people. exciting the folk to dread god. & to fight against the devil by virtuous works/ ¶ In this mean while was showed to him. that a religious of one of his monasteries was take with a grievous sickness. and was asking after his last blessing/ And incontinent he came to them that had brought him these tidings/ & took his way with them for to go visit this poor religious/ ¶ When he was come three mile nigh the monastery/ he heard in the air a song much melodious/ And heaving his sight toward heaven. he saw the soul of the said religious borne by the angels in a cart compassed with a marvelous light/ The fellows of the holy man that heard no thing. seeing that he had his visage toward the east/ & had fixed his sight so long thitherward. asked him why he tarried so long in one place/ saying to him that he should come fourth a pace as goodly as he might/ to th'end he should succour the poor patient/ Whereat he answered. we shall do no thing there/ For I see his soul with th'angels that bear it in to heaven/ ¶ The which words said ●●re of the said felyshipp went to the said monastery. and inquired the hour of the death of the said religious/ And by his inquisition/ he fond that the same religious was deceased in the same hour that the same holy man had said it/ ¶ How some were brent by fire divine by cause they letted the building of a monastery· & begynyth in latin ¶ Sanctus ergo/ Caplm lxxxxii. THe holy man Pachomyen accompanied of some of his religiouses. went toward the said bishop of Panos. that received him honourably making great solemnity of his coming/ And after many devout words said between them. the bishop gave him certain ground & places for to build monasteries after his good discretion/ He began to build one. round about the which he caused to be made a great wall. to th'intent the men should not enter in it lightly/ So happened that some wicked shrews tempted by then mye of hell came to this place/ weening to break that that was begun/ But the angel of god suddenly embraced them with fire divine & wasted them as small as ashes/ And after this the freres builded there at their will And no man was not sith so hardy. that durst let them in making their edifyces ¶ The holy man after they were achieved. ordained there religiouses. to the which he preposed & gave for abbot the holy man Samuell· that was right wise. meek & recicatyf/ But nevertheless by cause that the said monasteries were builded in the fields. the holy father would dwell there till that he could know/ that there that he had ordained for to dwell there were somewhat disposed to receive the grace of our lord Ihu christ/ ¶ Of the Inquisitions of a philosopher/ And beginneth in latin ¶ Interea/ Caplm lxxxxiii. Hanging this time was a philosopher in the said city of Panos that would inquire & wite of the conversation of the religiouses/ So he saw some. to that which he said Call me your father abbot. I w●ll appose & dispute with him of some necessary things/ ¶ The holy man seeing that it was a philosopher. he would not go. but sent to him Cornylle & Theodore his religiouses/ To whom he commanded that they should answer prudently to his questions & answers/ When they were come to the phylosophre. he began to say Ye have great rendmee & are wise and prudent/ And so ye keep besily the rules of your religion/ & therefore I will appose you of that ye read every day Whereat Theodore answered him/ Now say what thou wilt/ ¶ Thenne the philosopher asked him if he had science enough for to answer to the questions that he should ask him/ And Theodore said unto him. that he should declare that which seemed him good/ ¶ The phylosophre asked him. Who was. that never was born. & yet he died/ Who was that was born. & yet death could never overcome him/ Who was that was deed. & yet he never rooted/ ¶ The holy man Theodore answered/ O phylosophre thy questions been light to soylle. and light to be answered/ ¶ As to the first. I answer the that it was Adam/ To the second it was Enoch which is in paradise in earth/ And to the third I say/ that it was the wife of Loth that was turned in to a mass of salt/ the which is yet there as she was so turned. for the confusion of them that would not believe it. ¶ And therefore said Theodore/ My friend think no more to such foolish sciences/ For the science of this world is but folly afore god/ Butler worship & believe the god that we believe/ ¶ When the phylosophre had heard his answer. he was sore marveled/ And after that he aposed him no more/ ¶ Of the abstinence of the religiouses/ And begynnynth in latin ¶ Provide pachomius/ Caplm lxxxxiiii. THe holy father Pachomyen after he had be long in the said monastery. nigh by the said city/ He went to another that was governed under one of his disciples/ The religiouses well glad of his coming came against him in great joy/ & among them was a young child. the which seeing the holy father. began to cry: & said/ ¶ O father abbot sith that thou departed from our monastery. we have not eat no caboshe. neither other pottage/ the holy man said to him/ My son anger not thyself/ For I shall make some to be sudden for thee/ ¶ He went from thence to the church. where he made his prayer/ The which done he went to the coke & asked him. how long it was ago that he made any pottage for the freres & he answered that it was well two. months paste/ Thenne axed the holy man of him. why he had not entreated his brethren after the rule that he had give him/ Whereat the coke answered meekly. that he had done so. but that which he sod & made ready was lost. by cause none eat thereof but only the small religiouses/ And to th'end he should not be idle he with some religiouses had made about l pieces of mats/ ¶ The holy man commanded him that all the said mats should be brought afore him/ & incontinent that they were set there in an heap. he made fire to be put among them/ ¶ And thenne said to the said coke & to the other brethren/ Like as ye have despised the rule that I had give to you So have I bren̄ed your labours. to the end that ye shall know what labour ye doo· when ye hate & despise the commandments that been give to you by your father abbot for the salvation of your souls ¶ wit it that they that for consideration of the godly things abstain themself to do this that is in theryr power/ they deserve great meed of god/ & by the contrary. he that absteynyth himself to do that thing. which is to him defended & forbade. not only for the defence & in terdycconn. but by some constraynyng. for nought he waiteth for any reward the refor/ ¶ But they that have many meats before them. & there as they have good appetite to eat of them. & abstain themself therefro for the love of god/ they deserve great meed/ And so do not they that forbear them only. by cause that they have none/ ¶ How saint Pachomyen saw & corrected by revelation of god the evil thouztes of thanachorites that were religious heretics/ & beginneth in latin ¶ Hec cum pachomius/ Caplm lxxxxv. IN this mean time he correcting by words some of his religiouses. the porter came to him & showed him how many religious he remytes desired to speak with him/ So he commanded that they should be let in/ & brought afore him/ ¶ After that they were entered. & by him honestly & reverently received. and their orisons done in the church. they were brought fro chamber to chambre. & saw all the oratoryes of the brethren/ ¶ And after prayed the holy man that they might speak with him secretly/ He brought them in to his own chamber/ In the which by long space. & in manner of a collation or refection spiritual. they disputed between hem of the holy scriptures/ And hanging the said collation or disputation. the holy man felt & smelled a wonderful stench & so abominable. that with great pain he might endure it/ But nevertheless by cause him seemed by their words that they were willing to speak of the holy scriptures he suffered the stench. & would not inquire whereof it came/ And they continued in this disputation so much & so long that the night drew nigh. where by these hermits were constrained to departed/ ¶ incontinent after saint Pachomyen set himself to prayer & besought our lorde· that he would show to him from whence this stench came that he had felt/ So was it showed to him by the grace of god. that theresies in which they were obstinately abiding caused them so stinking. Of the which thing the holy man this knowing. went anon after them. & so besily sped his way that he overtook them/ And this done he asked theym· if they had not studied in the books of Orygenes/ Wheratt they answered nay/ ¶ And after he said to them/ I ensure you that all they that shall red the things by him written & that shall seek & give faith thereunto they shall have hell for their dwelling places the which thing I ensure you to be true. & ye shall know it/ Therefore if ye will see for the salvation of your souls. cast all the volumes of Orygenes in to the river/ ¶ After he returned to his monastery. & fond his religiouses in prayer/ ¶ Of the revelation that saint Pachomyen had of the governing that his religiouses should hold after his death/ And also the Prelates that were to come after him/ And beginneth in latin ¶ Monachis vero. et cetera Caplm lxxxxvi. Saint Pachomyen upon a time that his religiouses took their refection. he closed himself with in his oratory. serving there god in devout orison unto thour of mydnyghte/ beseeching him that he would show unto him what thastate & rule of his religiouses should be. that that was to come to them/ And who should hold his monastery after his death/ So was to him showed of god that the said monastery should be increased/ & there should be religiouses that should live devoutly & holily. and also other that should be negligent of their salvation/ ¶ After he saw with his ghostly tie a great number of religiouses in a valley sore dark & deep/ Whereof some would have stied the mountain. & tother ran a travers. & letted them so that they could not departed fro the bottom of the said valley/ Some forced them to climb up. but anon they fell down again to the lowest part of the valley/ Some other wept beneath/ And some came up. the which gave thanks to god of the peril that they were passed/ ¶ And therefore the holy man thought that there should be some religiouses blind/ that which should not know their estate/ The other should bear the habit of religion. but they should not do the works that long therto· namely they that should have the rule over them. should not know theimself/ Whereof should follow great schisms & divisions in the church/ ¶ Then saint Pachomyen full sorry in great heaviness. made his calling unto god/ saeng. O my god almighty. if these things hap to come so/ Why hast thou granted that so many torments should be edified & done/ ¶ Alas if the prelate's been evil. what shall the religiouses do that shall be in their governance/ Truly when a blind leadeth the other. they fall in the pit both at once ¶ Alas that I am well unhappy. I have well laboured in vain/ My god alas remember the of the labours that I have take in building so many monasteries to th'honour & reverence of thy holy faith/ ¶ Thou knowest that sith the time that I received thabit of religion. I have meeked me afore the· ¶ And saying thises words he heard a voys that said to him/ Pachomyen praise not thyself for thou hast need of the grace of god. & not only thyself but also all his creatures/ Anon he cast himself to the ground/ and made to god this request/ ¶ O mi god almighty I beseech the that thy meed fullness come down now upon me to th'end that I live & distourne not away fro me thy meedful face/ For thy truth & mercy hath ever received me meekly / I know sire that all things risen & fall. but if they be hold up with thine aid & defence/ ¶ And in saying this orison descended upon him a multitude of angels. among whom was a child crowned with thorns/ & seeing this vision/ The holy man Pachomyen was life up by the said angels well high fro the ground in to thayre/ the said to him/ Pachomyen by cause that thou hast axed the medfulnesse of god meekly. thou shalt have it even now/ Behold the very redeemer Ihesu cryst· that hath be sent in to this world. & crucified for the salvation of mankind/ bearing in his heed a crown of thorns/ ¶ Then said the holy man. o my god. have I not crucified thee/ And god sweetly answered to him/ Nay. not thyself. but thy parents. Nevertheless comfort thiself/ For thy posterytee shall abide unto th'end of the world/ All they that after the shall come so that they live in devout abstinence shall be delivered of the pains of hell/ And all they that follow the & shall follow hereafter. shall shine in the light everlasting/ And the said our lord ascended again to heaven. compassed with so great a brightness that no tongue might tell/ ¶ An exhortation for to withstand the devil/ Begynnyth in latin ¶ Tunc pachomius etc. Caplm lxxxxvii. THe holy father after this gathered his brethren. and made together a service well solemn/ ¶ And after the ending of the same. they came all about him for to here his holy preaching/ ¶ So he exhorted them for to battle with all their strength & virtues against the devil so courageously that they should not be overcome Showing to them that they that during their life had be slothful & negligent. should never have but weeping & wailings/ ¶ After he said to them My children let us not lose our days in vain. but in eschewing the dangerous vice of idleness. let us labour & seek virtues for to save our soul's/ I tell you plainly these words/ For if ye knew the rewards that ye shall have in heaven. if ye overcome the devil/ And to the contrary the great torments that ye shall suffer in hell. if ye be overcome of him ye should never cease neither day ne night but forge armours·s spears & shields/ And ever ye should be armed & disposed to go to the field of battle against him/ ¶ Torn your days thenne better & better. & meek yourself. to th'end that when your souls shall departed fro the body. that thenn●ye have no cause to accuse it/ ¶ What profiteth to a man to raise himself by vainglory. sith that we been but ashes/ ¶ Alas why are we proud/ I would fain wite sith that we be but earth & ashes/ fro whence may come our pride/ ¶ Weep we my brethren weep we our great sins. during the time that we have space & time to do so/ ¶ Alas let us consider the short time that we have here to abide/ And keep ourself besily in withstanding the temptations of the devil. in such wise that we have the joy which is without end/ ¶ The devil watchyth continually for to take us by stealth/ Watch we thenne like as he doth/ to the end that he sleeth us not by treason/ ¶ let us all ●●ye have afore our eyes our last day which is the death. & we shall never do sin/ ¶ For who shall think well upon these things. he shall have the heart meek. & the thought pure & clean. And so shall despise pride & vainglory Having away from his thought the curyosytee of the earthly things. that are perishing & corruptible/ ¶ chastise we thenne our flesh by fastings & abstinences/ And constrain our sensuality to obey in all things to reason. in restreyning our inordinate wills. in such manner that we been not inclined ne ready to do evil. but busy to live virtuously/ without to trespass one only minute/ but that it be done to the service of god To th'end that after the short pains & wretchedness of this world. we may have the joys unspeakable/ To that which for to come. let us put our eyen to tears & wailings. in watching ever more in good works/ ¶ For if we do otherwise/ certainly we shall have pains without number/ ¶ But & we will think well to it. we shall be the temple everlasting of god. & in us shall dwell the holy ghost. whereby the devil shall not give us so many assawtes/ but that we shall be more stronger than he/ For we shall have good defence. that is the kings of kings. the which suffereth never the just to perish/ ¶ After that he had comforted his religiouses. he made a little orison/ praying god that he would confirm them in peace. & keep them in his worthy grace/ And this do ●● he departed fro them/ ¶ How saint Pachomyen by his merits knew the thoughts of men/ Beginning Cunque ꝑgerent/ Caplm lxxxxviii THus as saint Pachomien was going toward another monastery. named Thebennense with Theodore. Corneylle. and many other/ He rested him in the mids of the way. as he would have spoke with some of a secret matere/ ¶ And he being as ravished/ He knew at his ghostly eye. that the religiouses of his monastery had broken one of his commandments that he had enjoined them to keep/ ¶ The which commandment was. that they that made the breed. should not speak no vain thing in making the oblations/ ¶ And for to verify that. that he knew of it in his thought/ He sent Theodore/ that was admynystratour of the said monastery for to examine him of that the brethren had said at even making these offerings/ So came there Theodore & knew that they had broke this commaundement· weening that the said breaking was no great sin. by cause that the said commandment seemed to be of no great thing/ ¶ Theodore showed it to the holy man Pachomyen that said to him/ How be it that the ordinances that I have give to them for to keep. been manly in asmuch as I that am a man have enjoined them to keep them/ Nevertheless they consider not the peril that may come to him that dispysith one of the least commandments that are ordained for to be kept for the worship of god/ ¶ It is not found in holy scripture that the children of Israel being afore the city of Iherico kept during seven. days the silence that was to them boden & ordained for to keep/ And after the seven days passed the said silence so kept. they took anon the said city of Iherico/ The which thing was to them granted of god. by cause they despised not tho● denaunce or commandment that had be given to them by his servant in the honour of him ¶ Anon after saint Pachomyen came there as the religious were that made mats so began he to work with hem & in this doing came there a young religious novice that was set for to serve him. The which said to him father Pachomyen. thou dost not as our father Theodore doth The holy man Pachomyen hearing the words of this novice. sweetly & lovingly prayed him. that he should show him how he should do/ And after that he had showed to him the manner how he should make the mats. he continued about it. working with the other. forcing himself to do as he was taught by the child/ Whereby he gaaf great ensample of meekness to all his brethren. In so much that he bore the correction of the said novice/ The which if he had be proud. he would not have endured. but to the contrary should have rebuked him for it fiercely/ ¶ How the devil showed himself to saint Pachomyen. Beginning ¶ Alio vero tempore/ Caplm lxxxxix. THe holy man after this upon a day put himself in to a secret place/ The devil anon came to him in disguised array. & greeted him honourably/ the holy man thought anon that it was some wicked spirit/ For when the good spirit cometh to a man. all heaviness departeth fro him. & his seeing is free of all dread. and is full of marvelous joy. and so departen fro ●● all worldly thoughtes.. In stead of which cometh to him an affection & a desire of the sovereign things/ so said he in himself/ ¶ sith that this vision is happened to me. I have be troubled in mi mind/ He rose & anon blessed himself with the sign of the cross/ ¶ And with his h●nde he wend to take the devil that was in his presence. and said to him/ ¶ O cursed devil go fro me. thy vision & thy crafts been but deceivable Thou hast not ado with the servant of god/ ¶ And incontinent as dust he went away saying Ha Pachomyen if thou had obeyed me. I should have yielded the my subject/ But the virtue of the sovereign god is togrete. this notwithstondyng I shall befyghte the without ceasing. to th'end that I may acomplysshe my work without delay. So took the holy man him to give thanking to god of the great fortunes & yefts that he died to him every day/ ¶ How the might of the devil was showed to the holy man Pachomien. & beginneth in latin ¶ In hoc eciam & cetera/ Caplm. C. THe holy man Pachomyen going by night with Theodore to the said monastery. had such a vision/ ¶ A devil appeared unto him in likeness of a woman more hi● than other been comynly/ And with this she showed to be of so great beauty of body & of visage. that it semid as a thing inpossible to bebrought forth/ The said Theodore that also saw him was sore troubled with all in his mind/ But the holy father said to him that he should have hope in god. and that he should not abash himself/ ¶ Thenne they set themself to prayer. & besought our lord that it would please him by his godly virtue to take away this vision fro them/ Nevertheless came the devil more near hem in that self likeness. & before him were a great number of devils/ Thenne said the devil to the holy men Pachomien & theodore/ Why do ye pray god against me in vain. ye can not always withstond me/ For I have might & power of god to tempt 'em that I will/ Thenne the holy man Pachomyen axed of him what he was fro whence he came. & which of hem he would tempt. to whom he answered/ I am the mighty devil. having lordship upon a great number of devils/ judas was sometime deceived by me. & cast out of the company of th'apostles. I am she that soweth in earth the seed. of the which all persons that taast of it are in danger to die/ ¶ And that more is. god hath give me might for to tempt his servants without ceasing/ So am I commanded by the court of hell for to put the in her danger. Never man overcame me. but thyself/ Thy doctrine giveth me subject both to the young and to the old. and namely to a heap of foolish religiouses that thou hast gathered together/ The which by thine example are obstinate against me/ as folk unable to be overcome/ ¶ For of all the wiles of the devil they have been tempted. & yet they could not be overcome And all this evil cometh to us by the son of god/ that hath be made a man. of the which ye other have so great might/ ¶ Thenne said to him the holy father Pachomyen/ Thou comyst thenne for to tempt me only. seeing that that thou hast told me/ ¶ Whereat the devil answered to him. I am come for to war against the & Theodore. and against all though that been thy like/ But I may not touch you. by cause that my strength is only to tempt you/ ¶ So axed him the holy man/ why he had no might over their bodies/ And he answered that if he touched them they should have more meed of god for it. for the great victory that they should win/ And principally thyself Pachomyen. that hast be worthy to see with thy bodily eyen the joy of heaven ¶ With this he threatened the said religiouses. saying that after the decease of the holy man/ the devils should do all at their will with them ¶ Thenne the holy man that might not forbear these words said to him/ Go unhappy wretch/ What canst thou tell of the things that been to come. the religiouses that shall live after us shall be more perfit than we been/ And the devil answered/ I know now. that thou hast made a lie/ That hast thou thyself prince of losing said the holy man/ Thou canst no thing know of that that is to come For none knoweth it but god only. to whom all things passed & to come are present/ ¶ Thenne the devil said to him steadfastly that it was truth. but by the things passed he had some crowing of those that were to come/ ¶ Soon after the holy man axed him/ if it is so that thou ceasest not to tempt the good men and that by thy crafts over subtle. that by cause of the loss of the souls/ Whereof cometh. that thou can not bring under foot the very servants of god/ ¶ And he answered/ I have told that by the incarnation of the son of god all our strength hath be brought under/ ¶ We cease not to give troubles & lettings to the servants of god. ¶ And when we know that they consent to some temptations thenne we assail 'em more strongly than ever we died/ bringing a for hem foul thoughts so much till we have brought 'em subject to our will & thought. & the contrary if they obey not by no wise to our entysynges·s but continue steadfastly in their virtuous works. anon depart all temptations fro their hearts & thouȝtes ¶ But we have not that might to tempt all persons so sharply as we should well do. For some there been that could not suffer all our temptations/ ¶ And if it were so that god would let us continue Many are in thy keeping that should fall oft. the which be preserved & kept by thy prayers/ ¶ Thenne saint Pachomyen began to cry with a high voice saying. cursed serpents & e●u●yous. and that cease never to give infinite lettynges to the servants of god. till that the might of god bringeth you down/ ¶ He may well call himself happy that can withstand to your cursed entysynges/ After he conjured in the name of god all this multitude of devils that soon went away as the smoke doth/ The next day in the morning he called to him his brethren. & rehearsed to them all that he had seen in the night of the devils. And to them that were absent he made it to write by writing. warning them that they should ever withstand against their temptations/ The which religiouses seenge the grace the god had do to the holy father abbot & to them/ they were confirmed in the faith. ¶ And afterward withstood more besily against the temptations of the fiend. encreacing ever in virtuous works/ ¶ How the holy man Pachomyen healed a man that was bit of a scorpion/ And beginneth in latin ¶ Interea etc. Caplm C.i. A Brother being in his prayers was bitten of a scorpion in the foot/ So that the venom was come up all ready to the heart ¶ And how well he suffered great sorrow and pain/ He continued always his prayers/ ¶ Then saint Pachomyen seeing his great steadfastness. made to our lord a devout orison for him ¶ And incontinent his health was to him restored/ ¶ How sickness prouffiteth oft to the salvation of the soul/ Beginning ¶ Tali quoque/ etc. Caplm C.ii Saint Theodore in his young age bore often great sickness in his heed. which was cause to him of sharp sorrows/ So prayed he to saint Pachomyen that it would please him to pray go for his health/ ¶ To whom he answered/ My child thou ought to believe that the passions that we suffer. come not to us but by the will of god. & therefore have patience in thy sores. & god shall give the health when it playsith him/ ¶ Be thou remembered of job that was so much perfit & pacyente the which in all his passions. he blessed the name of god/ ¶ Certainly it is a good thing of abstinence. and continuing in prayer/ ¶ But alway the seek axyth a great reward. when he is fond patient and of steadfast courage. ¶ And by cause that we have spoken of that men of steadfast courage/ I have thought to the profit of many one to show the marvelous steadfastness and sufferance of a man. that is so much to be commended that it may as to this exceed all manly praising/ ¶ Of the patience of Zacheus: that was a religious. & beginneth in latin ¶ Zacheus quidam monachus/ Caplm C.iii Sometime was a religious named Zacheus that which after great continence. by cause of a great sickness that god send him. was had in an house f●●re fro his biedern/ In that house he eat but only breed & salt. But notwithstanding the said departing he was continually in the church at all hours of the day/ His custom was every night afore he go to bed to read some histories of the holy scripture. & after be armed him with the sign of the cross. & slept till midnight/ To the which hour he rose/ ocupyeng himself in orison fro that same hour unto marynes/ ¶ And to this surplus for teschew idleness. he wrought mats with such great might & diligence. that in giving of them. he claaf & broke all his hands that the blood came out so sharply he drew the cords/ ¶ One of the brethren seeing his hands thus broken asked him why he was so greedy in his work. seeing that he was so grieved with sickness. Saying moreover to him/ thinks thou my brother if thou wrought without to force thyself so moche. that thou shouldest be holden fo● idle as toward god· Truly nay/ For he knoweth well not only thy might but also that thou art sore grieved with sickness/ Wherefore I ensure the that it is not need that thou work so continually as thou dost/ then answered Zacheus/ My brother it is possible that I could forbear me thereof/ The brother bearing his answer said to him/ Sick that it playsyth the to do thus/ at least suffer that thy hands be anointed with oil to the end that thou mayst help thyself more longer with them/ Zacheus in granting to his request anointed his hands for to recover health/ ¶ The which thing seeing the holy father Pachomyen. he said unto him/ ¶ Now come hither brother. thinkest thou that the oil that thou haste put in thine hands can help the for to have health/ Haste thou more trust in this anointing visible. than in god that is Inuysible/ ¶ believest thou not that he which is so medeful hath remembrance of us without that we do pray for our health/ When him shall please he shall set an end to our sorrows & passions ¶ Certainly we ought to believe that the sicknesses that we suffer shall be cause to make us have everlasting rewards in the glory of paradise/ then Zachius answered/ Alas my father pardon me. and pray god for my wretchedness. to th'end that it ●oll please him for to pardon me my sin/ And from that hour he took such a displeasure of the sin that he thought to have done in using of the said oil. that he continued in lamentac●●● & weepings a hole year/ & with this he fasted two year/ And in fasting he took a small refection/ ¶ The holy father Pachomien knowing his great patience/ When he would excite his religiouses to be steadfast & patient. he laid to them the good father Zacheus. the which gate & deserved by his right great forbearing to have heaven at the end of his days/ ¶ Of the death of saint Pachomyen/ & beginneth in latin ¶ Certus itaque pachomius/ Caplm C.iiii soon after a solemnity of Ester. the holy man Pachomyen felt himself sore seek & feeble. with him was Theodore that full besily served him/ And he being in this great sickness. he had always the face well coloured & merry. & two. days before that he died. he assembled all his brethren/ In the presence of whom he made such a proposition/ ¶ Ryȝt dear brethren I know the god will call me. & that I shall soon go out of this world after the holy faders/ So I beseech you heartily. that ye will remember you alway of the rules & charges that I have give & done to you afore this time/ & that ye will keep yourself well fro the sect of tha●ryens & of tother overleders & deniers of the faith of Ihu christ/ but acompanye & haunt with them the dread god & that love him perfitly/ I see the time of my life that cometh to an end. & my death is nigh/ And therefore chose in my presence a pastor that shall be father & teacher of the salvation of your souls And asmuch as I can know Petronyen seemeth me wise enough for to teach you. & to keep you fro evil doing. but what somever I say of it. ye may choose after your good discretion him that shall seem you good/ ¶ They all together among them chose Petronyen sweetly. and with their good will/ the which was constant & steadfast in the faith meek of conversation/ wise of understanding. and perfyghte in conditions/ ¶ Saint Pachomyen knowing that this Petronyen was that time sick in the monastery of the Thebenesyens. prayed devoutly our lord for his health/ & to the religiouses that were absent was sent word. that they should come to the decease of their father abbot Pachomyen/ The which in blessing himself with the virtuous sign of the Cross. deceased upon the translation day of saint Nycholas. in the month of may And yielded his soul in the hands of an angel of heven· that was come for to receive it/ ¶ And at his death were present divers religiouses in great number. which all the night continually said psalms about his body. And on the morrow he was buried in the mountain where his grave was ordained ¶ Soon after was the holy father Petronien sent for by some that brought him But he was yet sore feeble. & lived not long after Pachomyen leaving his successor another holy father. named orsiscum/ ¶ Of the life of saint christian the religious/ And beginneth in latin ¶ Cuidam cenomanensis/ Caplm C. ●● Following the manner that is begun/ restyth to write & she● of saint christian. borne of the country of Maine. the which in his young age was hermit in that church bishopric. of Tours. in a place called Gastineton ¶ He was in his young ●●yes sore pricked & styng●ed of the sick of the flesh/ But by fastings & abstynences he made lent & subdued his body. in such manner that he rendres & brought it. in thraldom/ ¶ During the time of Lent he fasted without drink. but only one day of the week/ In winter for to bring his flesh the mere down & low/ he put himself in cold water to the neck/ ¶ And he being on a time in the water. he heard a voice toward the West that said unto him O christian all this that thou dost profiteth the no thing/ For the god that thou callest upon shall not help the to have that thou askest· But & thou 〈◊〉 return to me. I shall make the have thy will incontinent. ¶ christian knew that it was the voice of the devil/ So● took himself to pray god humbly that he would help him against the temptations of the devil/ ¶ After this he purposed to use his life in pilgrimages. ●s visiting the holy places/ And finably he took a staff. and so long he went barefote. that he came nigh a church. in which he kneeled on his knees. praying our lord that he would give him good counsel for to perfourne that which he had begun/ And incontinent he smelled a marvelous stench nigh ha● In smelling of the which he knew that it was the devil that had tesyd him to leave his brethren & the habit of relygius. ¶ So gaaf he thankings to god & retoured again to his abbey/ ¶ One day upon the feast of saint Steven he asleep in the church. in the time that men read these words ¶ Et lapidaverunt stephanum/ which maketh mention of the stoning of saint Steven/ ¶ And after suddenly he work. saying & crying with an high voys/ Ha I am well negligent to sleep at this hour. when men stonied saint Se●uen. he was in orison praying god for them that stonied him/ And I unhappy should now pray him/ to the end that he should pray god for me/ ¶ Then he began to pray saint Steven/ And on the morn as he was is the Refectoire with his brethren for to take his refection. or ever he had take any mete. he herd a voys that said to him ¶ christian the waytest after earthly meats & thinkest not upon the first martyr saint Steven that prayeth god for thee/ ¶ Thenne he lift up his eyen toward heaven. & saw saint Stephen that prayed for him/ as the voys had showed to him/ So departed he & went in a secret place where he made his prayer/ saying/ O my lord saint Steven the first martyr. what thanks shall I ye●e to the. I have no thing of mine own that I might give thee/ But from hen's f●rthon I promise the. that for the love of the. I shall never were shirt of lyuen. but of wulle only/ ¶ This christian on a time as he was laid upon a bed of straw/ he felt the straw move under him. So went he & showed it to his father abbot/ But therefore ceased not the said moving of the straw under him ¶ finably he turned all the straw up sodowne and found no thing/ After he took up one of the boards of the flower/ under which he fund a great some of money. that he bare thenne to his master/ The which made incontinent all his brethren to be assembled/ And in their presence he denounced accursed him that had hid the said silver/ ¶ And there was a Conuers that was afore a Carpenter/ The which when he had heard cast the said sentence. confessing to have gradred there the said treasure/ came openly & asked penance & absolution of his sin/ ¶ Thenne the holy father dealt the said pens to the poor And to the Carpenter he enjoined certain penance for the salvation of his soul/ ¶ Of saint Iohn the Almoner patriarch and bishop of alexandria. after that it is rehearsed in the life of the faders by saint Leonce. in his time bishop of Naples/ To the chapter beginning in latin ¶ Cunque pervenissen etc. Caplm. C.vi. FOr to have a beginning to tell & show the life of saint Iohn the Almener. It is to be known. that a man of holy conversation. named Zacharye. for to visit two. martyrs holy. the one named Kirrus. & the other Iohn. came in to the city of alexandria/ In which place this Zacharye being there with many devout & perfit men·s taking together their refection both bodily & ghostly. came by adventure among them a poor man that asked an alms/ the which said that of late he had be prisoner to the Persycus ¶ And nevertheless they of whom he asked their alms excused them/ And gave him no thing saying that they had no silver to give him/ Wherefore the poor departed fro them without any alms ¶ Thenne one of that fellowship ran after him. & secretly gave him a little cross of silver. that he bore upon him/ saying to the poor that he had none other thing to give him/ ¶ Zacharye seeing the secret medefulnesse of this man was sore marveled/ & showed it to one named Mene ye●ate next him. and the which was mynystratour of the said Iohn the Almoner ¶ Thenne the said Mene beholding this Zacharye that so much was marveled of the largevesse of him/ that had give his cross. said to him/ ¶ Zacharye. marvel not thyself of the alms that this man hath done/ For he hath learned toyeve moche more for god dies sake of Iohn that Almoner/ to whom he was Almoner well the space of ten year & that hath taught him this doctrine/ ¶ This Iohn the Almoner died infinite alms/ For he had of god many temporal goods/ that he gaaf to the poor. without any thing for to keep for himself/ ¶ And sometime when he had give so much that he had no more to gi●e He all sorry went to some taverner or other merchant. of whom he borrowed some money for to give/ ¶ And as he borrowed thus. he said that it was for them of his house that had great hungers/ And he bound himself to the person that sent him for to serve him a certain space of tyme. till that this money were paid again/ ¶ And assoon as he had borrowed if he gave it to the poor for God's take. & charged them that they should tell no thing/ ¶ Zacharye hearing that ● is said was no thing abashed & to him said again/ ¶ O my brother. if thou had seen the great almesses as I have. thou shouldest be much monr merueyle● And if thou will come to my house. I shall tell the what I have known of him/ ¶ Thenne Zacharye went with this Mene/ And after their food taken ghostly & bodily Mene began to rehearse the life & the virtues of saint Iohn the Almoner/ ¶ Saying first the he never swore the name of god nor of his saints/ ¶ then Zacharye axed after ink & paper. for to write by order the life of saint Iohn the Almoner/ ¶ How the said saint Iohn ordained to the poor folk of the city of alexandria their sustentation and daily food ●dynately. calling them his lords/ And beginneth in latin ¶ Promotus ergo/ Caplm. C.vii AFter that he was chosen bishop. aswell by the will of men as by singular grace of god/ ¶ The first deed worthy of great remembrance that he died was this/ that he sent incontinent all his dyspensatours & caterers to make provision/ & said to them/ ¶ O my brethren it is not no right thing to have sorrow & care for any person afore the disciples of Ihesu christ/ ¶ His dyspensatours or catereu● hearing these words and not knowing what he meaned. harkened him busily. for to do this that he should command them/ ¶ So said he to them again/ Go through all the city & bring in writing the number unto the last of all my lords that been in this town/ though dyspensatours that understood not what persons he called his lords. wist not what they should do/ Thenne he exponed his words/ saying/ ¶ They that ye call poor & needy. I say & hold them to be my lords. & for such we ought to take them/ For they shall help us to get the ream of heaven ¶ After that to him were reported & showed by writing these poor that were in number moo than vii M. v C. he commanded that they should have daily their ordinary food for the sustention of their lives/ ¶ How he stablished in the city weight & measure equal/ & beginneth in latin ¶ justum vero/ Caplm· C·viii: THe next morrow after that he was chosen to be a bishop/ he sent through all the city of Alexandrie his Stywardes & other. having the rule & policy of the said city/ To whom he commanded that in one self measure & weight all manner of merchandises should be sold writing in this manner through all the region/ ¶ Iohn humble & little servant of the servants of our lord to all them that been living under our poverty/ & that by the sufferance of god are submitted to our rule & governance/ Hark after the saying of saint Poule in his pistle/ ¶ Obey to your prelate's. & yield yourself subgettes to them/ For certainly they wake as that they must yield account of your souls/ ¶ My lytylnes believeth that if ye obey to the words of god/ ye shall have your petitions. not only of men. but of god ¶ And by cause I know this that I write to you to be truth/ I pray you of your charity. that ye do no thing contrary to the commandments that I have done to you. but be obeissant/ ¶ It is written in his holy scripture that god hath in hate the great balance and the little/ ¶ After this my warning if any go against my bidding. touching the weight & the measure/ Wit he that all his gods shall be dealed to the poor ¶ How he corrected them that received any yefts. & begynith in latin ¶ Relatum est autem/ Caplm· C.ix IT was showed to the said saint Iohn. that some bought men & after sold them again to an higher price than they had bought them So made them all to be assembled. & without great blame or rebuke. showed them that it was evil done/ & sith took them more money than they had bestowed in this merchandise. And charged them that they should not do in time coming such deeds/ & after this some left their taking of their price so great that they were wont to take above the common tax of their merchandises/ ¶ How he gave licence & leave to them that would come to him. & beginneth in latin ¶ Discens vero etc. Caplm. C.x. Saint Iohn the Almoner knowing that some of his subgettes suffered many wrongs of their enemies/ & were afeard to come to him for to complain. by cause of his servants that continually assisted him/ ¶ He for the same cause died make a chair & i●. benches before the church. upon the which the Wenesdaye & the friday in coming fro the said church he rested him. & devised with some notable persons. & other while he held the holy gospels in his hands/ And there were certain his deputes. to whom he gave power & leave to stand nigh him/ the which had the charge to keep the rights of the church. ¶ And if any body came to complain/ they showed it to the said saint Iohn/ the which commanded the chapter should be called & assembled for to purvey thereto/ And they thus assembled. he proposed unto them saying. ¶ If we men have light deeds to the only god. that is above all nature for to make to him our requests. & when we pray him devoutly. we get that we ask: In like wise we ought to do to them that come to us. bringing in our mind the word of god. saying/ ¶ With such a measure as ye measure ye shall be measured/ & also in recording the saying of the prophet. that showeth to us/ That like as we do we shall be done unto/ For these causes the holy bishop made that they came to him to be sped of their matter without any delay ¶ And one time among other he was one day till .v. of the clock being in the same place where he was wont to sytt hearing the questions of his people/ And by cause no body came there the day that would require of him any thing. he departed & returned in his house weeping/ ¶ So were his folk greatly marveled whereof came this waylling. & none durst ask him the cause why. but to a holy man named Sophronyen. that hereof familiarly asked him The holy man answered that he was ●●●che of this that none was come speak with him whereby he had spend the day without to have done any merciful deed/ ¶ Now it is troth as it is said about that the cause which held him in the open place. was by cause he should accord all manner folk/ that in manner of process or otherwise had any discord or evil wylthe one against tother/ the which oft times he acorded & appeased at his own proper costs/ ¶ Sophronyen thenne said to him. certainly my lord thou art well happy/ For the subgets that thou hast in th● governance are by thy means so prasyble & so kind. that they have no cause to have any hate or rancour the●e against tother & by this he saw & knew that this was the cause that none was came to him that day/ Whereof he gave thenne 〈◊〉 ●●ynges to our lord/ & at this example. ¶ We read that Constancius which was Emperor. & son of Heracle had this custom & manner at Rome. in peasing of the romans/ ¶ How the holy bsshop received meekly the folk that were fled for to schewe the madness of them of Percy & beginith ¶ Cu●us sancti/ Caplm. C.xi Hanging the time that the holy bishop & patriarch Iohn the Almoner being in Alexandrie they of Percy had were against the Syrryens in the ream of Syrrye. the which ream & the subgettes of the same/ ●er brought to thraldom· by the Percy●on/ ¶ Wherefore many of the said Sirloins/ the bare full unpatiently that they were brought in bondage· came & yielded the ymself in the subjection of the said Patryarke/ The which he received meekly & sweetly/ in comforting them not as in tharldom & fleers. but as his brethren/ They that were hurt & sick. he made to be heeled/ & after suffered them go where as they seemed good. ¶ Some of his servants the grudged the great almesses that were done out of his house. reported & showed to the holy patriarch. how some Sirryens clothed with cloth of gold & of other precious raymentes were come to his house to fetch an alms/ ¶ But not withstanding that he was sweet of visage & of speech. yet he looked upon them as wroth saying ¶ Know ye not well the god hath commanded/ that men shall give to all them. that shall ask us/ And by cause that the goods that I give be not mine but they been God's/ therefore I will in giving them keep his commandment ¶ If ye think that the alms minish in giving them to them that been richly clothed. ye have little faith/ I believe that if all the world were beggars. & that they came to alexandria. that the gods of the church should not minish therefore/ And by this he comforted his servants/ And the poor for this cause grudged & noised against the other/ ¶ Of the shape of a woman that appeared to saint Iohn the Almoner patriarch of alexandria/ & beginneth in latin ¶ Cunque illis etc. Caplm. C.xii THe said saint Iohn rehearsed once to the hope of them that gladly give for God's sake. that he being on a night a sleep. saw in dreaming a right fair and clear woman. and shining as the son/ And crowned with a crown of lawrer/ In musing of her great beauty he a work/ ¶ And him seemed that he saw her in deed standing before him/ ¶ So he blessed him incontinent. And spoke to her. After asking what she was/ ¶ To whom she answered all smiling that she was the mother of the daughter of the king/ ¶ And after said to him/ My friend if thou wilt love me I shall present the before the sovereign emperor/ For none hath there so great power as I have/ ¶ then after she vanished a way from his sight/ ¶ Then the holy man johan supposed after his advice. that it was compassion or alms that was appeared before him in likeness of a woman/ By cause she had on her heed a fair crown of lawrer/ ¶ For certainly the great compassion & benygnytee that god hath to the poor sinners/ He hath made his right dear and sweet child Ihesu christ to take our kind flesh/ and suffer so many evils for us/ ¶ The holy man after this vision aroos/ without to a wake any body. and went to the church/ ¶ And ingoing thither he found a poor evil clothed man/ and as dying for cold ¶ So took he of his gown. and gave it him for to cloth him with all/ And after returned without to entry in to the church/ Puttyrige in himself a doubt whether the advysion that he had seen were of god or non/ ¶ And in returning to his house ward. he met with a man clothed with white vestyments/ that gave him an hundred pennies/ saying that he should distribute them where it pleased him/ ¶ And by cause him seemed that he had be over hasty and ready to receive the said pennies. doubting to be deceived/ He went to have delivered them again to him that gave them to him/ ¶ But he could not. by cause the other was vanished away/ ¶ So had he thenne some understanding and knowledge that this vision was come to him of god/ ¶ Of a pilgrim that would tempt saint johan the Almoner/ Begyn●nynge in latin ¶ Adori●ue et cetera Caplm. C.xiii IN the said city of alexandria was a stranger. which hearing the great fame of saint Iohn the Almoner would tempt him for to understand the certayntee thereof/ And for to do this he put of his raiments & took evil clothes about him/ And after came before him there as he went toward the place where the sick people were kept & dressed/ ¶ For his custom was to go to the hospitals twies in the week. for to visit there the sick folk that were there/ ¶ This valiant man stranger said to him/ O my lord give to me your alms poor prisoner/ ¶ Thenne the holy man commanded the men should give to him vi. pens ¶ When he had received the first alms. he changed his habit and incontinent went again tofore him in saying. ¶ Alas sire have pity of me poor sick man/ The holy man ones again commanded to the Almoner that he should give him vi. pens of gold/ ¶ After that he had taken them to the Papelarde. he said all soft to the holy man that he had had twice his alms/ Whereat the holy man answered no thing/ feigning as he had not heard him/ ¶ Thirdly he came again in another changeable clothing/ for to have yet another alms/ And thenne the Almoner drew the holy man by the gown for to give him to knowledge that it was he that had had twice his alms that day/ But the holy man commanded the men should give him twelve pens of silver saying to his Almoner/ Do the I command thee/ For by adventure it is god that temptyth me/ ¶ Of a mariner & of the tin that was turned to silver/ Beginning in latin ¶ Nauclerus quidam et cetera Caplm. C.xiiii. A Marynar stranger/ that by tempest of the see. or otherwise had lost all his goods/ beseeching humbly to saint Iohn the Almoner. that he would spread upon him his mercy/ Having pity upon him as he had upon the other/ ¶ So he gaaf him v. pound of gold. that he put forth in merchandise. and after returned upon the see. where he lost all. except only his ship. the which was saved ¶ So came he again to the said holy man/ & prayed him as above/ Thenne he said to him/ ¶ My brother thou had dost some silver evil gotten that thou hast meddled with that of the church. Therefore thou hast lost all/ Nevertheless he gave him again x. pound of gold/ So went he agayen to the see/ Where he had the wind so contrary that all his ship was perysshyd· & abode no thing safe but the men/ The which thing seeing the Mary ner●he would have slain himself for sorrow/ But god preserved him there fro/ And showed his wrath & anger to the holy patriarch/ The which incontinent scent for him/ ¶ The mariner covered with ashes/ and his clothes all to torn. like as they are wont to do in the land. came to the sending of the patriarch/ The which in beholding upon him said to him ¶ My friend god have pity and mercy upon thee/ I trow/ that from henceforth. thou shalt not have none evil fortune/ ¶ Thy ship is perished because it was gotten by wrong/ ¶ And then he made to be given to him one of the ships of the church/ that he made be filled with ten thousand razors of wheat/ ¶ And this done the Marynar went to the see as he was acustomed/ But he sailed twenty days & twenty nights that he wist not whether he drew to/ ¶ During the which time the governor of the ship/ as he rehearsed to the Marynar/ saw nigh him the holy patriarch/ that said to him/ Marinar doubt no thing. thou sayllest well/ ¶ After the twenty days. they landed in Britain. where so great necescyte of corn was. that they of the land for great dearth suffered great hungres/ Whereby they were received in great joy & reverence/ ¶ The folk of the land asked of the Marynar if he would sell his where for ready money or take Tin for it ¶ And after he had remembered upon their asking/ He took ready money for the half/ And for the other half he take fine Tin/ And after with a great gladness returned in to alexandria And were long time art the haven called Penthapolis/ To the which haven the master Marynar of the ship had a fellow: To whom he gaaf in a sack fyfthy pound of his Tin ¶ But he willing to make a prou● if it were good/ This his said fellow found that it was right fine silver/ So he brought it again/ ¶ Thenne the Marynar said to him/ I promise the it is taken me for fine Tin/ But I shall tell thee/ I trow he that hath turned the water in to wine. By the prayers of the holy patriarch. ha● the turned my Tin in to silver/ ¶ And for to show verily that it 〈◊〉 Tin. he brought his fellow to the ship where the remanant of the said Tin was/ ¶ And when they were entered in to the said ship. they ●●de that all the foresaid Tin was converted and changed in to silver ¶ But the miracle well to be considered and marked. was not less to marveled. than thoos that god made/ ¶ The one was when he multiplied five loves and two fishes to the sustentation and food of five thousand men/ ¶ The other when he turned the waters of Egypte in to blood/ ¶ Another torning the rod by the hand of Moses in to a serpent/ ¶ And another when many martyrs being in the fire for to be brent/ He turned that fire in a dew/ ¶ And therefore made god this changing and turning of Tin in to silver. for to make this good Marynar his servant richer/ In grassting to him his mercy/ ¶ Of a Rich man that was fallen in great poverty/ And beginneth in latin ¶ Descendente sanctissimo. etc. Caplm. C.xv. THe holy patriarch Iohn the Almoner. on a sunday going to the church came before him a poor man. that some time had be rich/ And had had much good/ But he had be robbed of thieves that had left him no thing/ whereof he might maintain his poor life ¶ So was he constrained to beg his breed for God's sake/ And asked of the said saint johan the Almoner his alms/ ¶ The which having compassion of his wretched fall/ And by cause he had sometime noble father and mother. ordained that his Almoner should give him the some of fifteen pound of gold/ ¶ But the said Almoner complaining the great almesses that the said saint johan made was moche dysplaysed and aggrieved of that he must void out of his hands. and take to this poor man so great a some of money/ ¶ And for this cause he went incontinent to speak with the Stiewarde. that was wont to give accounts of all the money that each day were spent and allowed for the necessaries of the said saint johan/ ¶ And to whom each one made his accounts/ and yielded his reckoning of the money that was taken by his hands for to be turned to the said deeds and necessaries/ They two together speaking and commoning of this foresaid matter. by the temptation of the cursed spirit Mammona the tempted them of the brenning and insatiable sin of covetise. purposed & concluded that of the said xu.li. of gold. should be taken out x. li. and but u.li. given to the said poor man. the which thing was so done/ ¶ Now it is troth that their lord saint johan the Almoner was sore famed & renowned the he gladly died great alms/ ¶ Wherefore many notable lords & other persons. desiring to please him/ and somewhat to content his savourous appetite. and the devotion that he had to recomfort the poor servants of god/ They gave & send oft times to him great sums of money for to give for God's sake. aswell for the health of the souls of some deed. as for the prosperity of them that were on live/ ¶ And thus a rich & notable widow. that had a child & no more· came toward the said holy man/ ¶ The which widow for some pytenous considerations her monyge purposed for to do certain a●messes by the said holy manes hand/ ¶ And for to do this she took him a little writing that she had written with her own hand/ By the which she let him understand that she would have dealt to poor folk the some of .v. C· li. ¶ And in receiving & opening of the said writing by the said holy man He knew by the will of god. that she had be willing for to do her said alms unto the some of xv. hundred pode/ ¶ So died be call the said widow/ And in the presence of his said Almoner and Styewarde/ which in like wise by the showing of god/ he knew to have withhold to their behouffe ten pound of the fifteen pound that he afore had ordained to be give to the poor man that had he rob/ ¶ He charged the same widow that she should tell him truth/ Which she promised him to do so/ Now hark said he my friend. by the faith that thou owest to god. Haste not thou had late a will to make a greater alms than of five hundred pound. She answered Ye/ And that she herself had written the writing that she had delivered unto him/ And she was well certain that by the said writing she had declared that her will was to give fyttene hundred pound for God's sake to poor people/ ¶ But by cause that soon after as she would have take the said writing. she had seen as she looked in ●●. that where she had written that her will was to give an alms of fifteen hundred pound to the poor people she found but five hundred pound only in number/ And for this cause she had restrained her first will/ And had purposed & thought that she should give only the said five hundred pound/ Supposing by the returning & change of the said writing. the will of god to be/ That she should not give but this five hundred pound/ And that she should keep the remnant for her son/ ¶ these words so spoken And after that she had delivered to saint johan the said five hundred pound/ And was gone from him/ He said to his said Stiewarde and Almoner/ ¶ I pray to god that he call you and ask you once account of a thousand pound that this widow hath with hold. as ye be bound to give 'em again ¶ For and if he had taken to the poor man the xu.li. that I had ordained for him/ And whereof ye have withhold. x.li. our lord should have suffered. that this widow should have given to the poor people the same thousand pound that she hath withhold in her hand. ¶ Thenne the said Almoner & Styewarde knowing their misdeeds prosterned or ●aste themself at his feet & required him mercy & amendment. and they should never do such another offence/ ¶ Of Niceta Patrice & ruler of the common w●ele in alexandria/ Beginning in latin ¶ Intuens niceta et cetera Caplm. C.xvi IN alexandria was a Provost or ruler of the city. named Nyceta. fulfilled of the devil. the which came to argue and reprove the holy patriarch saint johan/ saying to him/ ¶ Sire ye waste all the land. For ye deal to freely the silver that is brought to you/ Better it were that ye should put it to the common treasure/ ¶ The holy man without to anger himself answered to him/ Haa my lord it is not leeful. that the goods given to the god in heaven. be turned or appropered to the earthly things/ ¶ But and if seemeth the to be do/ Go thou under my bed. and take the treasure of Ihesu christ that is there/ So do thereof thy will/ ¶ Then this Patrice that had the rule and governance of the common we'll in alexandria. made all to be laden/ And left him no more than to the number of an hundred pennies of gold/ ¶ And as he was coming down from the said patriarchs chambre/ He met with men of Affryque. the which bare certain bot tells full of gold/ Upon some of the which was written/ honey right good And upon the other/ honey without smoke/ ¶ The said Patryce or Ruler when he saw these superscriptions sent word to the said holy man that he should send him some honne/ ¶ And he that was so much humble and meek. sent him the bottle. upon which was written Honee right good with a letter wherein was written this that fofolowyth. ¶ Our lord that hath said I shall not leave the. Is without losing/ And he is very god. the which giveth both meet and life/ ¶ And no man corruptible can not by any wise constrain him/ And therefore to god I commend thee/ ¶ And after he commanded to them that bore the said battelles·s that they should make them to be opened afore them/ And that they should say that all the other that they had seen were full of silver/ ¶ The which thing done/ when the said Patrice saw that he sent him but one bottle alone/ he was sore we oath against him/ And after he read his letter. ¶ And when he saw that word. That man corruptible can not constrain god/ He was full sorry and dysplaysaunt of that he had done/ ¶ And incontinent came again to the holy patriarch/ And took him again all that he had had of him ¶ And with this he gaaf him of his own three hundred penies of gold/ requiring him by great contrition that he would give him penance for his sins/ ¶ Then the holy man was sore marveled of his conversion so suddenly sore/ ¶ And seeing his repentance comforted him with merry words/ And from that time there were so great friends together. that the said Nicera Patrice of alexandria made him his Godsypp/ ¶ Of the scarnesse and dearth of scorn and such goods/ ¶ And of a man that required to be made deacon. and beginneth in latin ¶ Qui Abraham etc. Caplm: C.vii GOd that tempted Abraham for to know his obeisance/ touching the offering up of his son Ysaac/ ¶ In like wise be tempted the good patriarch johan as hereafter followeth/ ¶ It is rehearsed here above. how the Assiryens that had be sore oppressed of the Percyens For to eschew their woodness. forsook and left their own land/ And many of them came to Alexandrie for to be succoured in their poverty by the holy patriarch johan/ ¶ They being in alexandria. happened there a great dearth and scarcity of corn. thorough the occasion of the flood of the river of Nile that bedewyth and watereth the land had be so minished & lessed of water. that it might not give his moyst●es & over flowenges acustomed to the earth. ¶ So had act that time the Patriarch given for God's sake to the poor people all his treasure. and wist not where to borrow more neither gold nor silver/ Whereof he was right sorry. and namely by cause he might nor continue his alms/ as he had of custom/ ¶ He set himself to pray. & continued in his orisons long time ¶ In the said cite was a man bygame/ that is to wite. the which by cause he knew that the holy man was in great necessity. would constrain him to make him a deacon in his church/ And by cause he should not have durst speak to him thereof. he sent him a letter. by the which he besought him that he would make him deaken in his church/ to the end that in serving god with him he might have remyssonn of his sins. & he should give him ii C.M. Razors of wheat. with a. C. & four score pound of money/ ¶ His letters seen. the patriarch sent for him & after made to go out of his chambre all his folk that were there/ By cause that he would not reprove him by for them/ ¶ After that they were gone. the holy patriarch said to him/ ¶ My friend thy proffer is much necessary. seeing the time of the dearth that we have now/ But nevertheless it is defoiled with the sin of simony. ¶ In the old testament men offered not the beasts to god· were they great or little/ but if they were pure & clean/ ¶ For of those that were bespotted man died never offering/ ¶ And therefore god had not agreeable the sacrifice of Cain/ ¶ And as touching my brethren. or ever thyself or I were god had purveyed and nourished them/ And he shall yet do so to them and to me as I hope/ ¶ For all they that keep the commandments of god/ shall not have nother need nor poverty. but all plenty & abundance of goods/ ¶ Our lord that multiplied the .v. loves of barley/ may well multiply also ten Razors of wheat that are in my Garnere/ ¶ And therefore my friend I shall tell the for an answer. that which is written in that taes of th'apostles/ That is that thou shalt not have in the church neither part nor portion ¶ And as he said these words came Incontinent tidings to the holy Patriarch. how two ships of the church were landed within the haven. and came out of Cecyle lad with wheat/ ¶ Thenne the holy man thanked our lord saying/ My god I thank the that thou would not have suffered that I should have sold thy grace for any need that I have had/ ¶ Certainly my god I believe steadfastly. that thou shalt never forsake in the greatest need them that shall obey thee/ & that with good heart shall fulfil thy commandments/ ¶ Of two clerks that died fall in to sin/ And beginneth in latin ¶ Quibusdam/ Caplm. C.xviii TWo young Clerks. having question together. smote wrongfully each other/ ¶ And for this cause by the holy patriarch Iohn they were denounced accursed/ ¶ That one of them twain knowledged his sin/ But the other abydynin his obstinacy despised the said sentence of cursing/ ¶ For he was well glad to have occasion for to flee the church. & to abide in his wickedness/ And nevertheless he threatened the said patriarch to dysplayse him in his person/ ¶ And men said comynly. that it was he that had born to the Patryce Niceta the money of the church that was taken under the bed of the said Patriarch/ And that had be yelden again afterward. as it is said afore/ ¶ The malice of this outrageous accursed man was showed to the holy patriarch. but this notwithstanding he had of him pity/ And remembered the word of the apostle saint Paul. saying/ Who is he that is seek & not I/ ¶ Now was the charity of the said patriarch so great/ the when he saw one in sin. he wept upon him/ And as to him was advice. he felt well his sickness/ ¶ He thenne made the said accursed man to be called to him/ And wa●tyd him of his conscience. as he was wont to warn his other subgettes/ ¶ But when he saw his evil frowardness. and that he was made hard in his sin/ He left and forsook him as a rotyn member/ ¶ This nevertheless upon a sunday. the said Clerk being yet in his frowardes As the holy patriarch came to the altar for to offer his sacryce unto god/ after his custom/ ¶ He remembered him of the counsell of Ihesu christ. that said/ ¶ when thou shalt bring thine offering unto the altar/ And that thou shalt think that thy brother hath some evil will and hate against thee/ Thou oughtest to leave that. that thou wouldest offer to god/ And go to him thine enemy for to reconcile the with him/ ¶ Wherefore the holy patriarch willing to do soo· sent incontinent for the said accursed man/ And made the messenger pray that he should come to speak with him under surety/ And when he was come/ This holy patriarch kneeled on his knees afore him And beloughte him of mercy/ ¶ Whereof it happened that the said accursed person had knowledge of his sin. and he himself required mercy/ ¶ thorough his humility was the proud frow●de man meek in his pride/ ¶ And by his charity. was the hate of the said accursed man passed/ ¶ And finably he died penance of the sin that he had done/ And had of it great contrition & dyspleysaunce/ ¶ Of the noise that the holy patriarch Iohn had against the Ruler Niceta/ And beginneth in latin ¶ De●mquidam/ Caplm. C.xix. Never to have noise with another it is angel's life/ sometime to strive the one with the other it is manes life/ Evermore to have noise & hate it is a devils life/ ¶ To this purpose is to be noted. that the holy Patriarch/ for some right of the law Cyvyl had on a time question with the said Patrice Niceta/ The question was such. that the Patrice would have certain tribute to be put & set of new upon the people of the land/ The which thing the said patriarch would not consent/ by cause that the poor folk should have be hurt thereby over sore/ ¶ And for the great variance that fell thereby. they departed from each other with wrath the one against the other/ ¶ Soon after at after none/ about five of the clock/ The said holy patriarch. thinking in himself. that the wise man ought never. to anger himself for no manner cause that it be. sent his Archedeaken to the said ruler Niceta. & sent him only these words ¶ Dne sol ad occasunest/ That is asmuch for to say. my lord the son is nigh to go under/ After that Niceta had heard these words. he could not hold his countenance. but as fulfilled with the fire of the holy ghost came to the said holy patriarch. the which when he saw him. he said to him/ ¶ Alas thou art welcome the son of the church & obeissant to her commandments/ Thenne they died embrace each other in token of great love. After the which enbraginces the holy Patriarch began totake the word. & said to him in this wise/ ¶ My lord I pray the believe me/ For by cause I know the sore troubled. I would well have spoke with thee/ & for none other cause. I counseylle & warn the the in time to come thou believe no more noo reports of false tales & flatterers ¶ For if thou will lean thine eeres unto such. they shall give the a cause many evils to begin/ And they shall counsell the that thing. which shall not be neither leeful good ne profitable/ ¶ For I have found myself deceived thereby oftentimes/ ¶ Wherefore to their reports. sayings. flaterynges. and false accusations. men ought never to give credence nor faith/ ¶ Then the Patryce considering the meekness and the fair ensamples of the said patriarch. answered. that he should never believe such men/ Nor should not give faith & believe to their flaterynges ne to their words/ ¶ But he should despise them and set them all at nought/ ¶ And by this manner means was appeased that question that was bytwix them for the cause above said/ ¶ Of Gregori the nephew of t'holy patriarch/ And beginneth in latin ¶ Iste memoriabilis/ Caplm C.xx. between one named Gregory which was nephew of the said holy patriarch & a taverner of alexandria moved a great debate/ In which this Gregory openly was sore wronged. by shameful words to him said by the said taverner/ the which Gregory consyderyng· the he that was nephew of the said holy patriarch had be thus despised or fowl spoken unto openly. & of a man infamed. began to weep right sore/ And the holy patriarch seeing the secret dysplaysaunce & sorrow that his nephew made/ would know what was the cause/ Grogory hereupon examined could not for his great an●e discharge nor show his courage in ●●wyse. nor speak with the said holy patriarch/ ¶ Nevertheless some that had herd & seen the debate. told him a part how it was/ The holy patriarch willing to he'll first his nephew or ever he should inquire ferder of the troth of the befall. said to him for to comfort him such & like words in substance/ My nephew I am greatly merueyllyd· & sore evil apaid how that fool hath be so hold to open his mouth against thee/ believe thou me. I ensure the. that I shall do this day a thing whereby all alexandria shall marvel/ ¶ And after seeing his anger & heaviness tempered & peasen kissed his said nephew & said/ My sweet friend if in following this meekness of me. thou will be my nephew/ I pray the that thou will be utterly agreeable & content· for to endure & suffer almanere repreyffes & wrongs of all persons/ ¶ Certainly it is true that the knowledge & kindred cometh more of virtues. than it doth of blood/ And how well the be mine own nephew/ Nevertheless for more great sib & kindred to have with me/ I pray the that thou be good & virtues in all thy deeds praying to god that he will help & succour the in all thine adversities & that ever he make the to increase in good works/ ¶ Now they being present wend that the said taverner should have be scourged & beat ch●u●h the town for the reproving of the holy patriarchs nephew/ But by his great meekness. he died the contrary/ For he commanded that he that took tribute over all the Taverners. should take in time coming no tribute of him/ ¶ And thus he was made free for the great wrong that he had done to his ●●●we ¶ Thenne knew those present that this was that he would have said that he should do such a thing whereof all alexandria should marvel/ ¶ Of the dyation of the said holy patriarch named Damyen/ Beginning in latin ¶ Nunciatum est. et cetera Caplo· C.xxi & xxii IT was showed to the said holy Patriarke· that one of his deacons named Damyen had conceived hate & evil will against another/ ¶ And it happened that upon a sunday. this deacon without to be reconciled to his enemy. would receive his creature/ And to be administered by the hand of the said holy patriarch/ And presented himself afore him for this cause ¶ The patriarch seeing his presumption. rebuked him before the clergy. of the hate that he bore to his even christian/ And said to him or that he should receive the blessed sacrament of the awter· he would he should reconcile him to his adversary/ For otherwise he should not administer to him the precious body of our lord/ ¶ Thenne the deacon taken with great shame. to have be thus corrected afore so many folk. durst not disobey him/ And promised that he should never have in Indignation to him that he had hated so sore. but should take him from thence forth in great love/ ¶ And thenne the said holy patriarch seeing his contrition & repentance administered meekly him the said holy sacrament/ ¶ For reason of the which correction. his subgets from the time for the dread to have hate & rancour the one against the other/ fearing least they should be corrected in such wise/ Whereby it appeareth that a good pastor. when he knoweth in his folk & among his subgets a wicked sinner obstinate/ & that he may not bring him to good life by secret & kind exhortations/ he ought to rebuke him sharply & openly. to the end he be constrained by force & sharpness/ ¶ Of the tomb of saint johan the Almoner. the which he would not suffer to be full made/ And beginneth in latin ¶ Diffinicionem/ et cetera Caplm. C.xxiii. IN old time when an Emperor was crowned/ they that made the tombs brought him four or five pieces of marble of divers colours/ And asked him of which he would his tomb should be made/ And by this was to him showed that he must once die/ And that he ought to think for his soul. and to rule well his empire/ ¶ The holy patriarch that this would have in mind. commanded that his tomb should be begun in the place where the other patriarchs were buried. But he would not have it full made. to the end that they that should see it. should have occasion to tell him that he should do make it up. in bringing him to mind. that he knew not/ what hour he should die/ And by this mean trowed to have continual remembrance of his death. as long as he was alive/ Whereby of light he eschewed to sin deadly. ¶ Of the years that saint Iohn the Almoner sent to the patriarch of Iherusalem for a succour against the paynims/ And beginneth in latin ¶ Domino etc. Caplm. C.xxiiii. THe holy patriarch Iohn seeing the destruction of the temples of Iherusalem the which should be made by the Persyens for the sins of the people. sent to the Patriarch of Iherusalem a thousand penyes·s a thousand sacks full of where and a thousand hogs heeds of beeves & peasen to make pottage with/ A thousand pound of iron. a thousand ton of wine and a thousand Egiptyens. cunning & good work men in making and building of churches/ ¶ And he wrote to the said Patriarch in this manner/ O very dyspensatoure of Ihesu christ/ I beseech the give me pardon that I go not to thee/ Truly I would it were covenable that I myight go thither for to build in the place of the resurrection of Ihesu christ/ ¶ notwithstanding I pray the that thou take as for a thing of nought the gift that I send to thee/ But pray god only that he give me that privilege to be written in the book of life/ ¶ How a merchant gave to saint johan the Almoner a rich coverlet for to cover over his sorry bed/ & begynyth ¶ Arripuit scuns/ Caplm. C.xxv. IN alexandria was a great merchant/ the which knowing that Iohn the holy patriarch slept on a sorry bed and was covered with a coverlet of wool. sent him another coverlet. of the price & value of xxxiii. pe●● of gold. praying him as it had not be for his honesty to have a bed so evil appareled. that he would lay it upon his bed. having him in a remembrance/ The holy patriarch granted to the request of the said merchant. covered him with all the night following. ¶ And as his chambrelayns died rehearse & show. he said all night in himself/ Where is he that shall dare say that the patriarch Iohn is meek fyth that he is heeled with a coverlett. worth xxxvi pens of gold. and the poor people day for cold/ ¶ How many is there now that chattre her teeth for cold. which have no clothes to cover themself with/ ¶ How many holy faders in wilderness go every night to bed without supper & without light. ha●ynge double passion. the one of cold tother of hunger/ ¶ How many is there that should hold themself well fed with the leaves of the cool wortes that men cast out of my kechin. ¶ How many is there that would have of the broth that my coke castyth a way. And that would well have of the wine of my cellar/ ¶ How many pylgryinns is there in this town that wot not where to lodge/ And that change not their clothes. be it winter or summer/ How many is there that sith a monyth or two eat neither oil nor other liquor/ And thiselfe poor Iohn haste thou an hope to have pleasure everlastyng· and thou etest & drinkest of the best breed. wine & fish. and liest in a bed well appareled/ And a thing that is more exceeding. thou ha●e a rich coverlet. under the which thou art warmed. Certainly who that liveth in such delyces. with great pain he may get the life everlasting. Alas Iohn remember in thyself of the sharp word proffered & said to the evil Rich man. that was such/ ¶ Thou wyckid rich haste had many goods in thy life. & the poor/ many sorrows. the which thou despised in putting them fro the as foul & vile/ Therefore now thou art with good right tormented/ & the poor comforted in everlasting joy/ ¶ When the holy patriarch Iohn had considered all these things/ he concluded in himself. that the night following he should not beele him with the said coverlet that the said merchant had sent him/ but he died consider the more better & covenable a thing it were that an. C.lxxxiiii. poor men. the which he called his lords should be heeled with. than him alone/ ¶ It is troth that in Alexandrye folk made coverlets of Rede. whereof men had four for a penny/ and the coverlet that was given to him had cost xxxvi pens of gold/ The next day he sent it to be sold/ & it happened that he that had give it to the said patriarch. bought it for the said some. & sent it again to the said patriarch/ that made it to be sold three times/ and the merchant three times sent it again. praying him that he should heel himself with. & that he should have him in remembrance/ ¶ The holy man took it supposing a thing to be leeful & covenable to find a mean. by the which men may. for the saving of the rich. give their money for God's sake principally when they been covetous folk & without mercy/ For by this mean men win oft their soul's/ and also great meed withal/ ¶ And for to approve his intention. he took for a witness saint Typhanye that subtilely took the money of saint Iohn the patriarch of Iherusalem. And dealed it to the poor people/ ¶ Of a changer named Peter. that made himself to be sold by his servant. as a bond man. for to succour the poor people/ And beginneth in latin ¶ Dignum etc. Caplm. Cxxvi THe holy Patriarch rehearsed often another befall well like the other. that is contained in the chapter before said/ Which he said it was happened in Affryque/ As one of his servants being his atourneye in Cypre had told him. The which was a faithful & a true man to the hour of his death/ & the which had dwelled in the said land of Affryque with a rich man that kept a change/ ¶ And he said that upon a time among other. there as his dwelling place was the poor folk were gatheren at the son side in the street. and told the one to the other the houses where they most oft had almesses. & praised them moche/ ¶ And in like wise they numbered the houses where they had no thing. and said moche evil of them/ So said one of them that he oft had alms of a chaunger that dwelled next him The which changer was master of the said patriarchs servant. as he said/ ¶ That other poor man answered that never by him nor by none other of his house. was not give him no alms/ Thenne another of the said poor folk said to them/ What will ye give me if I can do so much. that I get alms there/ ¶ all the poor people being there at the sun side. knowing the covetise & the cold charity of the changer/ made a wager with the said poor man. saying that he could not get no thing of him. And he to the contrary said/ he should have somewhat of him/ ¶ So came he to the door of the said Chaungers place. And waited when he should come out/ And as by adventure the said changer was gone afore out of his said house and was coming homeward again/ And after him were asses coming laden with loves of breed made of Rye for his main/ ¶ Thenne the said poor man seeing the said changer & the breed of rye that was brought to his place with him asked him three or four times an alms for God's sake/ ¶ The changer as noyous to hear him so oft call after him for an alms. looked about him/ if he might find a stone for to cast at him/ but he fond none. & then he took a loof of breed. that which by great despite he cast at his heed/ And this seeing the poor man took up the breed and went again to his fellows. & showed it unto them. saying it was yeven him there/ ¶ It happened two days after that the said changer fell sick/ & wend well to have died/ And in the sickness he had a vision. which was such/ That he must give account of all his deeds/ the which he saw in a balance/ So came before him two great companies. whereof the one was a great main of black & dreadful persons. and sore fearful for to see. and the other fellowship was all white & full-gracious & pleasant for to behold/ They that were white said among them. that in all his works he never died any good deed. But only an alms that he had done two days afore and yet it was against his will/ But the black folk pointed and showed him evils without number by him committed & done. as well by the sin of covetise as of other/ ¶ And thenne the said white folk. desiring to save him fro daungeour· commanded him that he should increase his alms. and also that he should amend his life/ Or else the black persons should evermore torment him ¶ After he was awaked he knew his vision to be true/ For he had seen thereby all that he ever he died in his youth unto that hour And the said black persons had brought the balance for to weigh his misdeeds/ but the other had no thing to bring with them except only the alms that he had do as by constraining. and against his will/ ¶ Then he said in himself/ Alas my god/ so much thou art meek/ ¶ If thou grantest that only an alms which I have give spitefully. to be unto me so much worth. as to deliver me out of the power of the devils. How moche good doth an alms that is given with meekness & devotion/ ¶ And from that time fourth the said changer was so great giver of almesses & so free. that he spared not his own body/ ¶ Ones in a morning it befell as he went toward the chaunge· that he found a Marynar/ the which by fortune had be perished & was left as naked as he was come out of his moders belly/ The which kneeled on both his knees afore the said changer. and asked his alms/ ¶ The changer seeing his poverty took of his gown. that was the best that he had. and gaaf it him/ The poor man that durst not were so good a gown. went incontinent and sold it to an Upholster/ ¶ When the changer going forth by. knew his gown that heng at the Upholsters door. and all ready was there to sell. he was sore wroth & angry/ ¶ So went he in to his chambre for to weep & said. alas that I am unhappi· I was not worthy that the poor man should have be clothed with my vesture/ ¶ finably he fell a sleep/ And while he slept he saw over his heed a fair & a pleasant child. that bore a cross & the gown that the said changer had given for goods sake/ Which said to him/ ¶ My friend why weepest thou/ The Chaunger answered/ Haa my lord I weep. by cause that of the goods that thou givest us/ When sometime we give them to the poor folk. they bystow them in evil usages/ ¶ Then he showed him his gown. saying/ My friend. knowest thou not this gown/ with which I am clothed/ I thank thee/ For certainly I was sore acold at that time thou gave it to me/ ¶ The changer considering the words that the child said unto him/ began to praise the poor people in this wise/ ¶ sith that the poor folk represent the person of our lord Ihesu christ. I purpose that from this hour forthon. I shall do as the poor people of god done/ ¶ And then he sent hastily his Notary. the which he had bought after the custom that men were bought that time/ ¶ And when he was come to him. he delivered him x. pound of gold. saying that if he died not his commandment he should sell him to the strangers & saracens/ ¶ The said changer commanded him. that he should bring him to Iherusalem and that he should sell him to a christian. And that he should give such money as he should have for him to the poor folk ¶ The which thing the Notary would not do. but by cause that the changer threatened him. be feared himself to be sold/ ¶ so brought he his master unto Iherusalem/ And as they were common thither the Notary found a friend of his. that also was a changer. To whom he prayed for to bi● his subject. the which was a good & a true servant ¶ To whom this changer answered. that he had not money enough ready for to pay him/ And the Notary said unto him/ Certainly I make the sure if thou take him. that god by him shall give the his blessing ¶ Then the changer bought him for as much as our lord was sold/ That it to wite. the some of thirty pens/ ¶ When he had sold him and delivered him. he went again to Constantynople/ And without to utter his sale gave for goods sake the money that he had received for him. as he died promise him for to do/ ¶ Thenne Peter the changer thus sold served the changer his master in all things to him possible/ ¶ He washed his clothes·s scoured the dishes/ And died all that a good servant ought to do And within that de made great abstinences/ ¶ The changer seeing his manner of living. & also that he was well increased in goods sith the said Peter was come to him. would no more keep him as a servant. but as his brother/ ¶ And nevertheless by his great humility & goodness he made himself to be beaten and wronged of the other servants of the house/ and said no thing there against/ ¶ Wherefore they held him for a fool/ And as many times and oft as he was troubled of them. he had such a vision as the same that he had seen afore in Affryque. of the child that appeared to him with his gown which he had gives for god's sake/ And showed him the thirty pens. wherefore he had be sold/ saying unto him/ ¶ Peter have patience. and endure yet a little. awaiting after the reward of thy labours/ ¶ That time came out of his country many changers to Iherusalem the city. for to worship the holy pl●●s/ The which changers were ●●ty●ed of the said Peter's master for to 〈◊〉 to dinner with him in his house/ ¶ And when they were set at the table/ They said the one to the other/ beholding the said Peter/ ¶ How well is the servant like unto Peter the Chager/ Peter died hide his visage as much as he could/ ¶ These said Chaungers yet again thinking ever upon the said Peter. said to Zoyle the Chaunger that had prayed them to dinner Certainly Zoyle a great thing is happened unto thee/ For if we err not. thou hast in thy service a great man/ and of a rich house They were not yet certain of his very knowledge/ By cause his face was so sore changed/ As well for the pain that he took in the kitchen/ As for the fastings and abstinences that he made/ ¶ And after that they had devised long. One of them said/ Certainly it is master Peter the changer/ I will/ see him better anon/ ¶ The emperor of Constantynople is sore heavy that he knoweth not where he is become/ ¶ The good Peter understood these words/ he let go the dish that he bore: and ran down to the gate/ ¶ To the which gate was a man that of his birth was both deyff and dombte/ The which man kept the said gate. ¶ And when the said Peter came to him. he said to him/ My friend in the name of god open the gate/ ¶ Then this man both deyff & dombte. that never had herd. nor spoken afore· understood Peter incontinent And to him spoke twice. saying/ Well master/ ¶ Then he opened the gate/ And the said Peter fled away/ ¶ The which thing seeing this dombte man. came to his master. And unto him rehearsed the miracle in presence of all they that were at the table/ ¶ Whereof they were greatly marveled and sore abashed/ ¶ And more over said to them/ I pray you let me god after Peter/ For surely he is a great servant of god/ ¶ He bad me open the gate in name of our lord/ And thus he ran away/ ¶ Out of his mouth came a great flame. that hath touched mine tears/ And incontinent the hearing and the speech was yeven unto me/ ¶ They all then rose from the table. and went after him. But they could not see him no morere/ ¶ The master knowing the virtues of Peter/ And the place whereof he was come. wonderful sorry of that he had bought him to be his bondman/ ¶ And yet more by cause that he had set him to the office of his kitchen/ seeing that he was so holy a person And principally they that called him fool and from his wit/ When they had knowledge of it. they were sore troubled with all/ And bore therefore great penance/ ¶ The which history rehearsed often the holy patriarch/ for to move the hearts of the christian to give gladly almesses of their goods for God's sake to poor folk/ ¶ Of saint Cerapyon/ And beginneth in latin ¶ Omnibus, et cetera/ Caplm. C.xxvii. THe holy Patriarch Iohn that was clad with all virtues/ rehearsed & showed gladly many good histories/ And principally of them. that devoutly died their alms/ ¶ One day among other it happened. that he rehearsed and showed of saint Scrapyon/ otherwise called Sydomyen/ ¶ How that on a time among other in going by the way. he had given his mantel to a poor man/ ¶ And after as he went forth on his way. He found another poor man/ that was all troubled for cold/ To the which poor man he gaaff his gown/ And abode all naked/ bearing only a book of gospels/ ¶ So was he anon met of a man/ that asked him Who had thus despoiled him/ ¶ To whom in showing the said book of gospels. with his finger he answered in this manner/ ¶ The same hath done it/ As he would say that she 〈◊〉 of the said gospels had constraynyd him to give for God's sake both his mantel and his gowete/ ¶ It happened after one time among other. that he sold the said gospels/ And in likewise gave the money that he had for it for God's sake ¶ So after his clerk unknowing that his master had sold the said book/ questyoned of him where were his gospels/ ¶ And the said holy man answered him meekly in this wise/ Truly my son god hath commanded that men should sell all that they have. for to give to the poor for God's sake/ ¶ And therefore have I sold the same gospels/ And the money thereof. I have given for his love to the poor people/ ¶ Another thing a more wonderful deed done of the said holy man/ A poor woman went toward him/ sayenenge to him in this wise/ That she & her children by great poverty and ●●ede died for hungres/ ¶ The said holy man seeing that he had no thing to give to this poor woman. but only himself/ ¶ And considering if she would sell him to the Greeks/ She should well have money for him ¶ For the Greeks had a custom that they bought men and women strangers fro their nation/ ¶ And said unto her these worde●./ ¶ My friend I have no thing to give thee/ But I shalt learn the how them shalt have money. for to succour the and thine at thy need/ ¶ Thou shalt sell me to the Greeks. and shalt take the money for ●● ¶ The poor woman hearing these words was all asharayd/ But 〈◊〉 〈◊〉. he informed her so that she 〈◊〉 ●●●ente for to sell him/ And in 〈◊〉 she sold him to Merchants of G●●ke ¶ Whereof it happened by the will of god. That within a short time af●● he turned all the Greeks to the christian faith/ ¶ The holy patriarch this considering said to himself/ ¶ Alas I wen●● to have done some good. for to gy●● that. that god had given/ But I ge●● not so great Reward. as done my 〈◊〉 that give not only their goods. but also put their own bodies for the compassion and pi●e that they have of their neighbours/ ¶ We other thenne that are bywrapped with many sins. and yt●●ue neither ourself nor our goods/ aught well to dread the rightwiseness of god/ And thereto we should well take heed. considering that by almesses we may sa●e ourself lightly/ ¶ How the holy patriarch would not hearken to the acusations that men made against the religiouses/ And beginneth in latin ¶ Semper quidem Caplm. Cxxviii· THe holy patriarch left never no religiouses to have any need/ So that they were of holy conversation/ And also would not here speak nor hearken to them that said evil by them/ ¶ Whereof it happened once. that a religious that went from street to street. seeking his breed with a fair young maid/ Met with some evil folk/ The which came and showed to the holy man/ How that the said religious went through the city/ And how he shamed all other religiouses/ ¶ The holy patriarch weninge to correct the sin of the said Religious made the said maid to be rebuked. and departed from his fellowship/ ¶ And soon after was the religious sore beaten. and casten in prison/ ¶ The night following appeared to the said patriarch in his sleep a religious. that showed him his back all rotyn. and said to him/ ¶ O patriarch it is thy will that it be so done/ I promise the that thou haste at this time erred as a man/ And believe that I say/ For the life & the death are nigh me/ And this saying he went away/ ¶ The next day following in the morning eerly the holy patriarch sent for the foresaid religious. for to understand if he could know whether it was he of whom the foresaid vision was appeared & showed unto him/ ¶ And when he was brought before him/ seeing his visage pale. he was all ashamed/ ¶ After by cause he would see his back/ for to wite if it was rotyn as that other that he saw in a vision/ Prayed him that he would unclothe hym· and that he should not be ashamed/ ¶ The poor religious had all his ly●nes so sore that he had almost no power to re●eue him/ Nevertheless with moche pain unclothed himself/ ¶ And it was found that he had no membres manly and his back was all rotin/ ¶ Thenne the holy patriarch sent all his servants out of the chambre. and called to him the said religious/ And asked him why he lad that maid with him/ Saying to him that all folk & principally religiouses ought to keep himself from slander & shame/ and above all things fro company of women/ ¶ The religious answered that it was not long ago. that he was in the cite of Gazan And as he would have come thence/ after leave taken of his abbot Cirus. the said maid. which was a Sarrasyn was come to him about even. & had prayed him that he would not leave her by cause she would be christian/ He thenne considering her good will. and fearing to offend god/ If by his negligence she had not continued in her holy purposes. Hoping also that the devil should not deceive him by her. Had taken on his way with her. and had born her fellowship unto the city of alexandria/ Where he had existned her. and sought a place for to have her in to religion/ And this doing they asked their breed thorough the city/ The holy patriarch seeing the holy affection that he had to the soul of the good maid. beg●● for to cry/ ¶ Alas how many good servants of god 〈◊〉 is the world unknown/ ¶ And after he gaaf him a● hundred pens/ But the religious would none take/ Saying that it was not that he sought/ ¶ And that all religiouses that been of good faith have no need of silver/ ¶ And if that they have need/ Men may well say that they have no faith/ ¶ Then the patriarch bowed his knees before him and recommended him to god/ ¶ And after loved. maintened. and lodged the religiouses more tenderly than he had done afore/ ¶ And after for the great affection and fervent love that he had to them. died build an hospital without the city of alexandria. that he named the hospital of religiouses/ ¶ How the holy Patriarch visited the 〈◊〉 in ●ourynge to their death ward ¶ And of him that was brought prisoner in pierce/ And beginneth in latin ¶ Mortalitate. et cetera Caplm. C.xxix. A great death happened in alexandria in the holy patriarchs days/ During the which death/ For to purchase greater meed/ And also for to show a token of meekness to all other/ He went and visited the like/ and helped to wind them when they were decessed/ ¶ And often for to have a continual mind of death/ He masyd their eyen after that they were deed/ ¶ And after made devout prays and orisons. for the health of their poor soul's/ ¶ And for to show that prayers and orisons that been done devoutly. profiten to the deed/ Here after is rehearsed a fair history of a man the which was taken and brought prisoner in to pierce/ And was put in a prison that is called Lethe/ Which is as much for to say. as Forgetting Or to be put out of Remembrance. ¶ Some that fled from thence for to go in to Ethypre/ Passed by the house of the friends of the said prisoner/ And they were questioned if they had not met nor seen their kinsman/ ¶ Whereat they answered. that who their own hands they had buried him/ ¶ Always it was not the same/ But it was another that was well like him/ ¶ And for to certify the better that it was he. they named the monyth and also the day that he died ¶ The said friends by cause they wend these men's sayings to be true. died do make three services every year for their said kinsman/ ¶ That is to wite. one at the feast of the epiphany. that we call Tweluyfthdaye/ the other upon the holy sunday. that is trinity sunday. And the third at the feast of Pentecost. otherwise called Wytsondaye. ¶ It happened that four year after. the said prisoner came again To whom his friends rehearsed & told him/ That by cause men had reported to them that he was deed. they made for him upon these days. and every year the said services/ ¶ The which thing by him heard of them/ He affirmed to them for a truth/ That he being within the said prison/ every year. and the same days. came to him a man all in white. that loosed him his chains wherewith he was bound And preserved him from them that kept him/ And after went bearing his chains at his neck without the knowledge of any man/ ¶ Wherefore he concluded that orison prouffytyth moche to the prisoners upon the Turks and Sarrasyns/ And principally to them that been deed/ ¶ Of him that prayed for his son. and for his ship that was upon the see/ by cause it should not perish/ And beginneth in latin/ ¶ Quod in actibus aplorum/ Caplm. C.xxx. such another thing we read of the holy Patriarch in the book of the deeds of th'apostle that many devout crystens seeing the great compassion that he had toward the poor sold moche of their goods. & brought the money thereof to the holy man for to be dreased by him to the poor/ ¶ Among the other was one. that had only but vii pound of gold & an half/ that which some he brought to the said holy man. saying that it was all the gold that he had in his possessonn/ ¶ And as he took him this gold. He said that he had only a son of xu year of age. the which with a ship was gone in to Affryque ¶ And by cause he was in great thought & melancholy of that he came not again so soon as he was acustomed. besought him that he would pray god that he would save him his son & bring his ship again to port salw/ the holy patriarch was marveled of the goodness and· kindness of this merchant. that had give all his gold at o●● alms/ ¶ So took he soon the said gold. and put it under a table hallowed praying god devoutly for the health of his son & of his ship/ ¶ Thirty days after came tidings that his son was deceased. but three days after the said tidings. his ship came. and also his son. that nevertheless was drowned in coming within the haven & the goods within the ship lost/ & there abode only but one little boot/ All this befall was reported to the said holy patriarch And how the father was more sorry only for the death of his son. than for the loss of his goods/ the holy man considering his great sorrow durst not make him come afore him/ ¶ But nevertheless he sent him word that he should take his Infortune in patience. by cause our lord made no thing without a cause. all be it that we know not the same. or will not know it/ And therefore he leaveth never those that do any good. but rather when they suffer any adversities or tribulations. if they return to him soon or late. they been comforted/ ¶ Soon after the good merchant saw in his dream a man like unto the holy patriarch. the said to him/ My brother. why trowblest thou thyself. & takest so much heaviness/ Hast not the prayed me. that thy son might be saved/ Certainly thy prayer is hard. for surely if he lived. he were in daunge●ur to be dampened. for the evils that he should have done/ ¶ I ensure the if i● had not be by the gift that thou best done to me/ They of the ship 〈◊〉 have be perished. and so should not thy son have escaped fro everlasting damnation ¶ The merchant then w●ll comforted awoke. & came to the holy patriarch. for to show him the caas & thanked him of his prayer/ ¶ Thenne the holy patriarch heaving his hands to heaven said/ O my god I thank the that thou gladly hearest & enhauncest the prayers of the poor synnars/ After he said to the merchant/ ¶ My friend believe not that this vision is come to the by my prayers. but only by the great faith that thou hast had to our lord/ ¶ Of a covetous bishop. the which ●●●yd money inordinately & overmuch/ And beginneth in latin ¶ Vrgehat etc. Caplm. C.xxxi. OFt times the holy patriarch Iohn went to visit the poor that were in a place called Cesarium In which place he had do make mats & bedding for to lay them upon in Winter/ ¶ With him on a time among other vysiting the said poor folk was a bishop named Troyle. which made thenne to be brought with him by one his Attourneye. xxx.li. of gold: for to buy certain plate to serve at his board/ ¶ The holy patriarch that knew well his intention/ said unto him in speaking of the poor people/ Troyle I pray the love the brethren of Ihesu christ/ ¶ After which words thus said by the patriarch. and well marked by the said bishop/ As all ashamed commanded to him that bore his gold that he should give it to the poor/ And after that they came again to the city/ and as they were in the way/ the bishop Troyle that was right sorry that he had given against his will the said xxx pound of gold. angered himself so sore for it that a strong fever took him so fervently that he was from himself. And the holy patriarch when he was come to his house & was set at the table. sent for the said bishop for to come to dinner & take his refection with him. but he answered that he might not go/ & that the fever was so strong upon him that he might not rise from his bed/ ¶ The holy patriarch knowing him thus sick. thought it was for great malencolye that he took for his gold that he had given against his will ¶ And by cause he knew this bishop to be sore vexed & tormented: And for this cause he might not take his refection/ ¶ He went to the bed where he lay sick. and said to him/ ¶ Troyle be of good there & comfort And rejoice thyself at my coming/ Didst thou imagine otherwise when I told the that thou should give thy gold to the poor people but that it was my will to give unto the again all together/ Truly my will was so. Hold here is thy hole some which I being to thee/ And when he saw in the holy manes hands all his gold. he fond himself aswell disposed of his coming/ as though he had brought a good medicine/ whereof he should have recovered his good heel/ And so the holy man took him his gold again/ ¶ But in this doing he asked him a letter of his hand. how he forsook the merit that he might have got in giving his money for God's sake· the which bishop made to him a writing whereof the tenor was such/ ¶ O my god give to my master Iohn. Patryarke of the great city of alexandria the merit of the thirty. li. of gold that I had given to the poor/ people For I have received them again/ The said holy Patriarch kept well the said writing. and brought the said bishop to dinner with him/ To whom after few days. to th'end he were stirred to succour gladly the poor people/ Our lord giver of rewards. would show in a dream what reward he had lost/ So saw he in this dream a great palace▪ so costelew & so fair builded that all mankind could have discern it/ And among the great richesses of the same palace was the gate all of fine gold/ Upon which was written/ This palace is everlasting/ & the rest of Troyle/ ¶ And as he was reading the said superscription. came suddenly a notable person. as a cha●brelayn. acompanyed of many seruaunters/ To whom he had that they should take away the same superscription/ And that they should ●●te in that place/ that which the s●●ersyn king had ordained The which thing they died/ And their writing was this/ ¶ It is the palace everlasting of Iohn the patriarch. and archbishop of alexandria. bought by him for. xxx.li of gold/ The which vision the said bishop rehearsed aforesaid Patriarch ¶ And from that ●●me forth he was. a great alms yo●● Having ever more after strongly compassion of the poor/ ¶ Of the ships of the church/ And how all the goods that were the●● were lost/ Which chapter beginneth in latin ¶ Dominus qui divician. & cetera Caplm. C.xxxii. TRue it is that our lord which took from Ioh all his goods for to prove 〈◊〉 patience/ 〈◊〉 for to give us ensample to have it 〈◊〉 all our adversities/ Took also from the holy patriarch johan all his gods/ ¶ For as the ships of his church were in the see. laded with all the ●●●ur of the church. at a place named ephyra/ The Patrons of the said ships of the church were constrained. 〈◊〉 eschew the lyckely peril and gret●● danger of their own persons and vessels to cast all their goods in to the see/ ¶ And incontinent that they were come in to the city of alexandria fearing to be trowbled· vexed and not in prison/ Went all to the church for to keep there the franchise and ●● betters/ ¶ The holy patriarch hearing 〈◊〉 ●●ynges/ and the cause why they understand/ wrote to them with his 〈◊〉 ●onde. saying/ Bredern be not say not anger not yourself Our lord hath take from us his goods as it hath pleased him. His good pleasure be done/ Come surely out of the church 〈◊〉 ●●●nysour. god shall purvey for us 〈◊〉 one day to the other/ The day following the cyteyzyns would have come to him for to comfort him/ But he came against them. and began to say to them/ ¶ O my children be not angry for the loss of the ships/ Certainly I am for my sin the cause of the destruction/ by cause I was proud of the al●esses that I have done in time pass/ Ymagyning to have had meed to yo●● that ● was your own/ And the ●●●oce god sendeth me now this fortune for to meek myself/ ¶ Alms oft playsyth the heart of man. and maketh to glorify himself without reason/ Wherefore it ought to be done secretly & in humility/ ¶ It is no fortune to have great goods in this world/ poverty is more sure for to find the way of salvation/ ¶ The holy scripture saith that poverty mekyth the person/ And David in his psalm saith to this purpoos/ I am glad my god that thou haste meek me. to th'end that I shall learn thy justifications & also the ways of salvation/ Always the holy man said this/ ¶ I believe truly that the god that was in Job'S days is yet almighty. the which shall not fail us at our need. not for the love of me/ But for to help and succour the poor needy/ For he said himself/ Thou that art Just & good I shall not leave thee/ And moreover god commandeth us to seek first his ream & his justice. promising to us that all things leeful & good that we shall ask him. shall be granted to us/ ¶ Ye know how to job very patient/ he gave more goods again than ever he had lost afore/ And the which job after that he was stablished again in his gods and in his astate· was more meedful than he had be afore/ ¶ Of a servant. to whom he gave ii pound of gold/ And beginneth in latin ¶ Ad extremam. et cetera Caplm. C.xxxiii. THe holy patrick knowing one of his servants to be fallen in great poverty. gave him two pound of gold. so secretly that no body knew of it/ ¶ The servant said unto him/ ¶ Alas my lord I shall never dare come before thy face ¶ The holy patriarch as a wiseman answered to him words worthy of praising. saying/ My friend I have not yet shed my blood for the. like that god died for us/ & hath commanded us to do it/ ¶ Of a duke that refused to leave thirty pound of gold/ Beginning in latin ¶ Districtis/ Caplm. C.xxxiiii. A Man was that ought much money and could not pay it What for cause that his merchandise was not so prosperous unto hym· as it was wont to be. as also by cause that the river of Nile had failed that time for to dew the ground/ As it was wont to do every year ¶ This man went to a duke & prayed him that he would lend him thirty pound of gold upon a pledge that was worth twice asmuch/ The duke denied him first his asking/ But nevertheless he promised him after that he should have them/ ¶ This man was constrained for to pay there as he owed· And this hanging he advised himself that he should go to his socours. there as all other were received. that is to wite to the holy patriarch/ ¶ So came the poor man unto him. and showed him his poverty/ But or he had told all his befall The holy patriarch that of his nature was pitiful and might not see people weep but he must wep also took his gown of. & gave it him. & constrained the poor to take it with him/ The night following/ the duke that had refused to lean to the poor man the said some. saw in his dream many folk making offerings and oblations upon an altar/ And for one penny that they offered. they received an hundred/ ¶ And with them was the god holy patriarch behind the back of the same duke/ ¶ There came a man that showed him a sack being night by them/ saying to him in this manner ¶ Take an offering that is within this sack and go offer it to the altar And thou shalt have an hundred for it/ ¶ The duke was negligent to do as he had him/ Nevertheless the good holy man that was there night by him. all incontinent went and took it and offered it And was yeven to him for it as to the other an hundred times as much as he had offered/ ¶ when the duke was awaked. He could not understand his dream/ ¶ So sent he incontinent for him that had desired money of him/ And would have the●e lent him asmuch as he died ask/ ¶ To whom the said man answered Truly my lord the holy patriarch hath fulfilled mine asking before you Ye have lost your reward/ The duke when he had understand these words had mind of his dream. and said/ ¶ Truly thou tellest me troth. he bore the offering afore me that I would not bear/ ¶ cursed be he that may ●el do it. and will not/ ¶ After he rehearsed his dream to diverse folk/ And 〈◊〉 that time forth. willing to recover the time and the reward that he had lo●● afore sorely by his over great negligence he disposed himself to be large and rewarded and gave toward the poor people in dealing freely and with go●de courage great abundance of al●mes● and charytees/ Whereof he was by our blessed saviour & Redeemer Ihu christ rewarded to the hundred fold in the joy and blessedness o● everlasting glory/ ¶ Of a woman that forbore wrongs other son in law/ And beginneth in latin ¶ Vergente/ Caplm. Cxxxv. THe holy patriarch gladly and often went to visit the church of the victorious martyrs saint Cyr & saint Iohn/ ¶ One time as he was gooinge thither. he met with a woman which was sore troubled. the prayed him t'avenge her of many wrongs that she said were done to her by her son in law/ One of the servants of the said patriarch. which trusted of his good will said unto him/ Sire leave this woman/ When thou shalt return thou shalt do to her right/ The holy man answered to him/ Thou knowest well yt. we go for to pray/ And how should god here us if we heard not first this woman/ And therefore the holy man went not fro that place. till that she had showed unto him all her befall. & that he utterly had comforted her/ ¶ Of saint Iohn & saint Sophronyon/ Which beginneth in latin ¶ Advoluntatem igitur. etc. Caplm. C.xxxvi. GO● that will send to the will doth holy patriarch ever farm to the heavenly things. sent unto him ●o holy men/ that is to wit john & Sophronyon for to be his counselors/ To whom benignly he obeyed as to his faders & teachers ¶ These ii holy faders meaning the grace of the holy ghost. disputed many times against the Severyens and other heretics/ In so moche that they preserved fro their infection many monasteries & churches/ As done the good pastors that rescue their sheep fro the ravishing vulues. For which thing the holy man had them in great honour & reverence/ ¶ A sermon made by the foresaid holy Patriarch against the beters of folk followeth/ & beginneth in latin ¶ Si vero alicubi. etc. Caplm. C.xxxvii. IF the holy man wist or knew that one had smitten another He went with great humility unto him/ ● desired him saying/ My son it hath been reported to me. as to a synar. that by the temptation of the devil that art cruel & rude to thy children or servants. I pray the cease thy wrath/ so that it ne have no place within that/ God hath not give unto us children for to noye them. but for to serve us. or for to cherish & nourish them of the gods that he hath lent us/ I put a question unto thee/ what whing haste thou in thy body. foot. hand. or soul more than thy servant hath/ Is he not like unto the in all things/ Thou aught to know that we been all formed & made at th'image of Ihu christ/ Thy servants thenne are men as thou art. Hark after saint Paul that saith/ ¶ Ye all that are christened. have Ihu christ in to your possession/ be it jew or christian. free or bond/ We ne are but one in Ihu christ/ Thenne sith we been equal in Ihu christ & that our saviour by his great humility hath take our nature/ he teacheth us that we should flee pride against our servants/ There is but one god of heaven. that beholdyth only the meek. & destroyeth the proud ¶ God hath made the heavens & then● the see & all that is in it for the man & for the woman/ And so hath he also worshipped man in taking our manly flesh/ ¶ Thou art thenne well accursed the ceasest not to smite upon thy seruauntest/ Thangels fere man/ & thou dost despise him/ God hath be crucified for man. and that dost no thing. but tormentest & crucyfyest thy servants that been men. I ask of thee/ wouldest that well at every time that thou dost evil. that god should take vengeance of thee/ I believe nay/ ¶ Every day in saying thy Pater noster. thou prayest god that he pardon the thy sins. as the pardonest to other. & nevertheless thou dost the contrary/ So ought ● to doubt. the like as thou desirest & wyllest take vengeance of thy serua●●●t or enemy. god beholding thy prayer took of the rigorous vengeance/ ¶ Of the child Orphenym the which was made rich/ And beginneth in la●in ¶ Audience. & cetera Caplm. C.xxxviii. Sometime in alexandria was an Almoner. the which had one only son/ The father seeing his end to draw nigh. made his son to be called. & said unto him/ My child by cause that I shall dey. I will make the well to have knowledge of all that I am worth/ ¶ Wit it for truth that of all goods & riches. I have but. x.li. of gold/ And therefore chose whether thou will be mine heir. or else that the blessed mother of god be the same/ The child had liefer that the Tresoresse & mother of Orphans should be his faders heir than he himself. and suffered that all should be give for God's sake/ ¶ The father so deceased. the child continually night & day kept himself in the church of the blessed mother of god. making to her devout prayers & orisons/ Of the which thing. the holy patriarch had knowledge/ that nevertheless made countenance as he had known no thing/ ¶ Within short time after he made to be called a Notary. to whom he commanded to take an old skin of parchment. therein to write a Testament. for. & in the name of one named The ophente/ And that he should affirm by the Testament. that the father of the said child. & the said patriarch were brethren german/ Charging moreover the said Notary to show the child of the same. showing to him the said Testament. for & to the intent he should give him courage & boldness to ask of the said patriarch aid & socours/ The which thing the said Notary died in continent. but nevertheless the child durst not go to him. ¶ So sent he twice for him/ And finably came toward him. took & kissed him saying Thou art welcome my nephew. And made to be known that he was of his kin/ ¶ And when he was great he gave him an house. and all things that to him were needful/ And married him honestly/ ¶ Whereby it appeareth that god leaveth never those that have their hope in him/ ¶ Of a beguiler that borrowed thirty pound of gold of the holy patriarch And beginneth in latin ¶ Inpretermisse/ Caplm. C.xxxix. Truth it is that the foresaid holy patriarch had this good & laudable custom. that men never went heavily abashed from him ¶ So it happened that a beguiler Papelarde borrowed of him. xx.li. of gold/ This holy man unware that he was of thilk nice haskers/ begylets. liquorous & false butters the beguile & deceive the world. lente him gladly without any speaking therayenst/ ¶ So departed this Papelaide from before him. mocking & saying. that he had lent him no thing/ The justycers prayed the holy patriarch that he would suffer him to be had in to prison/ ¶ But the said holy man said to them/ friends be merciful as god our father that maketh the sun to shine. aswell over the bad as over the good. & to rain asmuch over the Just as our● the virtue/ & forbadd them to do unto him any harm/ Whereof they angered themself against the holy man saying/ Truly it no right that such a gnaw shall have thus your money. better it were to give to the poor/ ¶ Thenne he answered unto them/ Ye shall do two evils/ The first is that ye shall be holden impatient in our harms. and to other ye shall be ensample of impatience/ And tother evil shall be. that in this doing ye shall be dys● beyeng unto god. that saith/ If any take the money or thy substance fro thee/ ask it never again ¶ Of that other part saint Paul saith/ Why do we not endure & forbear more patiently wrong deceit or wiles/ It is a good deed & alms to give to them that ask do And better bestowed it is. to them that ask no thing/ But it is a sovereign goodness to give our gown to them that from us take away our mantel/ And who that doth thus. he is of an angels and of the nature of god/ ¶ God commaudeth us that we so●ur ever our even christian. of that we truly have gotten/ And not of that we have won and gotten to the hurt of other wrongfully/ ¶ Of the Abbott Vitalyon/ And beginneth in latin ¶ Senex quidem ma●nua. etc. Caplm. C.xl AN old abbot named Vitalion of th'age of lx year that dwelled with another holy abbot/ that hight Serydon. had heard showed many good properties of the good patriarch Iohn/ & of his holy life/ So would be assay if he might make him to fall in sin. and namely if he were so constant that he never condemned any person/ ¶ then for to perform his unlawful will. he departed fro his monastery & came in to alexandria/ And when he was come thither. he lad a pleasant lyfe· as to men. but unto god right agreeable/ ¶ first he wrote all the hours plainly/ And that which he could win. he gave unto one of them. & said to her/ My friend I pray the give me this night. that is to say that she should abstain herself fro fornication ¶ The said abbot for to keep her fro evil dedes·s abode with her all the night. & held himself in a corner of the chamber. praying god for her till it was day/ On the morn he went away. & prayed her that she should tell no body that he had be with her/ ¶ Many days & nights he continued this going among them unto the time. that this was showed by an harlot. that nevertheless would not say that he was a lecher. but he acompanyed them only for their health/ ¶ The good abbot prayed god that his good purposes might not be let by the said discovering/ Wherefore the devil anon entered in the body of the said woman. to th'end that the other should fere to say as she said in sheweng the life that he lad ¶ Some that saw this woman sick said to her. behold evil woman. thou seest now how god punysshyth yt. by cause that thou hast lied upon the religious/ Thou hast said that he gooth not with thy fellows for lechery/ but thou hast made a lie/ these things notwithstanding the holy abbot. when he had wrought all day/ He at even desired none other but preach the common women/ & said to himself Go we go to another place. there is a woman that tarrieth after the ¶ Many that saw his usual communication that he had with these women. blamed him for it/ but he answered unto them/ Is not god aswell wroth with the other as he is with the religiouses. they been men as other been/ ¶ Some told him that he should take a wife. & change his habit. by cause he should not be slandered/ But he kept him well that he consented not unto their opinion. & only to them he answered that they should go fro him. asking them/ Are ye assigned my judges. see to yourself. & let me do my will. finably he was accused to the holy patriarch. which would not believe lightly that men reported unto him. but had in remembraunte the other religious. that in like wise had had be accused. as here before is made mention/ ¶ And for to stint the reporters. the holy Patriarch told an history of Constantyn the emperor. to whom was like wise reported by an accuser certain blames in writing against a religious/ ¶ When the emperor saw the accusation. he sent for the accuser & him yt● as accused And they being aforesaid to the accusa●/ Truly if I saw a secular priest or a religious that died any sin. I should hide him with my mantel/ to th'end that his sin should not be known nor seen of other/ And thus the holy patriarch peased the accusers of the said abbot. ¶ During the said time the servant of god Vital used as he had accustomed with the common women/ And with this he prayed god devoutly & continually. that after his death to some person should the cause be showed. by reason whereof he died haunt the common women. to th'end the people should not abide by him evil ensampled. as also they ought not to be/ ¶ For through his prayers. many persons that saw him pray god by night. ●euynge his hands up toward heaven by fervent devotion. kept themself fro fleshly desires. & namely many women. by reason of him kept themself from the sin of lechery/ ¶ It happened one day as in a morning that he came out of the house of a common woman He met with a lewd haskarde. which for to do the said sin of lechery went to the house there as the holy man came fro/ And at their meeting together this Vnthryft gaaf him a buffet saying to him/ Knavysshe ypocryte. why amendest not thyself of thine hypocrisy/ The holy abbot answered unto him I shall yield the ones such a buffet. that all alexandria shall come to thy cry ¶ A little while after this died the holy abbot victual/ & never during his life was the cause know why he drew to the common women/ ¶ And it is to wite that his cell or little house where he deceased all alone was set in a place a little fro the town. the which was called the gate of the sun/ ¶ Anon after his death & or ever it was to oni person known. the devil came in likeness of an Ethyopien toward him that had smitten him. & him gaaf a great buffet. saying The abbot Vital sendeth that this offering/ The unhappy bawdy knave fell down to the ground/ fooming as a mad man/ Whereof many men &. women that heard the stroke were sore marveled by cause they trowed that they had heard the thouder bolt fall/ ¶ And truly like as the abbot had prophesied it. all the city was thereof moved/ & the cyteyzyns came to the crying of the said unthrift/ Which after a long space of time that he had be in this penance. his mind was restored to him again/ And anon he ●aūe to the little he●us of the said abbot for to cry him mercy. saying that he had overmuch offended against him when he met him & gaaf him the buffet ¶ Many went thither with him. in presence of whom. the devil yet again smote the foresaid knave. &. cast him to the●h And they that were come with him entered within the cell of the said Vital. and found him on both his knees. as he should pray god. & with this it seemed them that he had one hand to the ground. wherewith he wrote these words/ ¶ O ye men of alexandria. judge never no man nor woman. but that ye know him first. & abide till that god himself maketh the judgement/ Thenne the poor lozel confessed that he had beaten him. ¶ And thus the prophecy was in him fulfilled/ ¶ All these things were by the people rehearsed unto the holy Patriarch The which with the clergy & great number of cyteyzyns came to the place where the corpse of the holy abbot was All the women in like wise came thither. which he had converted to goodness And bare with them tapres & lamps brenning. saying. Alas we have lost our hele & teaching/ ¶ Thenne they told & showed how he companyed with them. not for reason of sin but for to exhort & stir them to do well. & leave their lecherous life & malice/ So were they sore rebuked/ that they had not uttered his holy life/ But they answered that they durst not. by cause that one of their fellows which had spoken of him had be incontinent tormented of the devil/ Wherefore they durst never be so bold to speak thereof/ ¶ The said corpse was after honestly brought to sepulchre/ ¶ And he that was vexed of the devil abiding upon the grave/ was by the grace of god incontinent hole & sound/ And forsaking the world put himself religious under th'abbot Seridoi●e. & desired that the little house that the abbot victual had in his life should be delivered unto him/ ¶ The holy patriarch after all things by him well considered thanked our lord god of that he had not sinned against the said abbot/ by cause he believed not lightly them that accused him of lechery/ ¶ Many seeking the said holy abbot Vital recovered health. & were heeled of divers sicknesses/ ¶ Of a beggar which in asking an alms of the said Patriarch spoke great words against him/ And beginneth in latin ¶ Precipiens/ Caplm. C.xli A Beggar for to ask an almese came to the holy patriarch that made to be given unto him x. pieces of money: But this beggar not content began to speak evil against him speaking of him in his presence diverse wrongs. that which his servants might not endure· but would have corrected him But the Patriarch would not suffer them do so/ but said to his servants & officers/ My brethren leave the poor man It is all ready lx year paste. that daily through my neclygences & otherwise I have done many offences to my god· that which he playeth meekly. in giving unto me example/ And for the love of him. I ought well to endure a wrong. if it be done to me/ ¶ After he commanded the men should open the purse to the poor where the money was put that should be give for God's sake. for to take thereof asmuch as he would/ ¶ Of the questions that the holy patriarch made unto the poor people. Beginning in latin ¶ Si vero. ca/ C.xlii Oft times the holy patriarch knowing the some of his subgettes were great alms givers/ sent for them that they should come unto him/ And aft he questioned them how they died their almesses. other naturally or by constraint/ Some by symplenes answered no thing/ & the other gaaf thereof certain reasons & causes/ Among which. one of them that was a changer. said unto him such words. Certainly my lord I died never no good. but nevertheless that which I have give to the poor/ that was for to follow that/ In time passed I have be cruel & without mercy/ Wherefore I have had many hurts/ So came to me once in mind that if I waxed an alms giver. god should never leave me vnpuru●yed/ Wherefore I had of custom that I gaaf every day v. pens of silver/ But the devil tempted me. & put in my intendment. that the upens that I gaaf were suffisaunt for to nourish my main/ & by his tempting I left to give for God's sake/ After ward returning to myself/ I commanded to my son that he should rob me each day v. pens. & that he should give them for God's sake/ My son hath ever done the that I have commanded him. & over this when he perceived the gods in my house to be increased/ He died increase my alms/ And in like wise considering said to my son/ My child I know that the .v. pens that the hast given for God's sake hath profiten me much/ So will I that thou give ten pens frohens forth/ He answered to me smiling/ My father pray for my thefts. certainly if I had not be a thief/ we might well have died for hungers/ & if any thief were ever just. I have be so/ ¶ The holy patriarch knowing of this thing/ glorified god of the wisdom of this child/ ¶ Of a prince the hated another prince/ beginneth ¶ Malician/ ca C.xliii. Sometime was great hate between ii pryces·s whereof tho●e was by the holy patriarch many times moved to have agreed with the other. but thereto he would never accord/ ¶ On a time the said patriarch called to him the said obstynat prince. & brought him in to his oratory with a servant of his/ & there in their presence he song mass/ In saying that which. & after the consecration & elevation of the precious body of our lord. where the Pater nost behooveth to be said. they iii said together unto these words) Et dimit 〈◊〉 his debita ●rā. sicut et nos dimitt●●● debitoribus●ris (In which words ●e pray to god our creator. that it w●ll please him to foryeve our defaults like as we forgive those that been done against us/ And afore that they began the said clause. the said Patryarke cessed his speech & commanded his servant to keep his tongue still So ended the prince all alone the same clause/ the patriarch after said to him. Auyse & see my brother how thou speakest fearfully to god against thyself. In praying him that he pardon that as thou pardonest the other & nevertheless thou dost thereof no thing/ the prince thenne meked himself. & promised to the said holy patriarch that he should do as he would have him to do/ ¶ How the holy patriarch constrained by his humility the proud to be meek/ & beginneth in ¶ Suꝑbun autem. ca· C.xliiii IF the holy patriarch knew in the city any that was proud/ He never rebuked him openly. but in one secret place. or in his house. & for to do so he drew himself nigh him/ & laid to him the meekness of Ihu christ/ to him showing. how he that was god. had take our mankind/ & sometime said/ I marvel me/ sith that my god hath be so meek. how man may raise himself. other for the gods of fortune. or when he is fairer than other been/ or when he hath lordship over some other/ Alas we hark not after Ihu christ the saith/ My children learn of me. for I am meek/ & by this ye shall do the we'll of your souls/ We in like wise think not upon the meekness of saints/ how they held themselves to be earth. ashes & worms of the earth/ & principally how Ysayas said of himself/ Why am I not meek. Have not I be made of the filth whereof the tiles been made/ All the pleasure of this world passeth to an end. as the flower or herb that fro the morning to the even is turned in hay ¶ When the Patriarch said such words/ they that felt themselves ●ike of the grievous evil of pride/ took the words for them. & corrected theimself/ ¶ A sermon that the holy Patriarch made to give emsample of meekness. beginneth ¶ Et hec. Caplm· C.xlv. FOr to stir his people to mekenes·s openly gave the holy patriarch these exortaconns'/ My children let us consider & put in our hearts the great goodness of god. & his great mercy And certainly we shall not desire to be put in great honours that been so dangeroous/ But plainly we shall desire to live in simple estate and poverty/ ¶ Alas what poverty could we have for to be also poor as hath be the lord our saviour and Redeemer Ihesu Criste. that king was both of heaven & of earth/ ¶ let us think upon his meed fullness & great goodness that hath be showed to us/ Where as we never should have been. if he by his grace had not form Adam/ The which by inobedience caused us subject unto everlasting death/ ¶ And always through his great mercy & painful passion. so much benignly he hath bought us again ¶ We also shall consider that at all times that we fall in deadly sin. the devil may slay us. & bring in to hell/ And in deed he should do it. ne were the perfect love that our lord hath to us ¶ For continually by his daughter that is the chyrche· he prayeth us to return to penance. to th'end we may have his grace/ ¶ O most sweetness. when he that may both damn & save us at his will. And that all things may without us/ And without him we may no thing/ Nevertheless he prayeth us that we will love him/ ¶ How many thieves & evil doers are in the word that god punysshyth not. but covereth their sins/ How many been in the see that god preseruyth that they been not rob of the Pirates/ or drowned in to the deppest bottoms. But commandeth the see that it suffereth them to come to port save/ in abiding the amendment of their life/ ¶ How many receive the body of our lord in deadly sin which he punysshyth not forth with/ How many bribers & thieves are kept from the wild beasts/ ¶ How many synnars been preserved the anon after their sin they been not take of the devil of hell. How many lurdens lie by harlots & adulterers. dronkelew. glos●ets. and other to all vices been wrapped/ & nevertheless god abideth them to give unto them his mercy. if they will ask it. ¶ The Bee fleeth in Summer in hills & val●es for to make honey sweet for our months, that have uttered & said so many fowl words and shameful/ The flowers show them for to rejoice our eyes which enforce them for to look on common women/ Or deceive a manes wife/ ¶ We thenne that done such deeds/ And have so many rewards of god/ What dread ought we for to have when only we consider the last hour of our death/ ¶ diverse ensamples of death gave the holy patriarch. to the end that they that were proud & foolish lovers should meekly and lowly obey themself for to have contrition/ taking sorrow for their sins ¶ This holy man said. It suffysyth me for to be saved. to have a continual mind of death/ For at the self hour none shall acompany with us/ but only our good & bad deeds ¶ Alas let us think how our good angel shallbe wroth when aft our death he shall find no good deeds done by us whereby he might keep & defend us against thacusing of our enemy the devil of hell/ Alas thenne shall we pray god the he will give us space to live yet a little while to do penance. but to us shallbe answered/ Poor creature that haste evil spended the time that thou hast lyven thou shalt never have no respite. & said of himself/ Alas poor Iohn how shall thou pass the way for to go in paradise/ when afore the thou shall see somany enemies & of horrible accusers before the rightwies judge/ ¶ Alas Iohn what fere and dread shalt thou thenne have. when Inconty●●●e after thy death thou shalt be presents afore the judgement of god ¶ This holy man had ever in his remembrance the good simeon that had be so iusce. And that which when the hour of his death was come/ & that his soul ascended to paradise/ met with a great company of devils in divers orders/ first met the soul of the said simeon the order of proud devils. And there she was questioned if she had not be proud. After he met with the devils princes of sklaundring/ and in like wise she was there asked if she had not reported evil of other/ After this she met with other devils princes of fornication. the which would accuse him of fleshly deeds. and fleshly desires/ And when the soul is stied unto heaven and that she must needs yield account afore god/ the angels give her no more succour/ and hath then no comfort ne help but of such good deeds as he hath done in this world/ As to this time the good patriarch considered how the soul hath no comfort but only of her good deeds/ ¶ And for to move the more his spirit/ he brought unto his mind the death of saint H●larion. the which at the last hour of his death. said unto his soul/ O my soul go hardly out of my body. Lxxx. year thou hast served god/ Why ferest thou now thy departing/ ¶ O wonderful a thing/ o most dread. o charity unable to be cold. The good Hilarion the was ·lxxx. year. & all his life had served god in doing great penance. & never had sinned deadly. but all his days was joined to the goodness of god. as he had had in earth the perfection of an angel/ This notwithstanding & that he lived an heavenly life. in making wonderful miracles. yet he feared the death. & namely the said holy patriarch that said. ¶ What shall thou my soul answer to the horrible accusers that so much been subtle/ I fear me full sore. that we shall be taken at our answers. when the devils shall give unto us somany accusations. As of leesynges. of covetise of myssayeng of unpyte. of evil mynde· of hate. and of all other sins/ Thenne shall we well need to have good advocates that shall speak for us/ ¶ For the great fere that we shall then have shall keep us that we shall not answer no thing/ And therefore we must pray god that we may have good angels for to lead us in all our deeds. when that we only go fro one city to another. we take our guides/ to th'end that they lead. us the straight way/ ¶ Thenne must we well pray when we shall departed from the earth to heaven/ that we be not lad from our straight way. but led & guided by good conduytours/ This holy patriarch laid such mediations afore his eyen for to meek himself/ And who that should well think thereat. he should well have cause to become humble and meek/ ¶ How he corrected by fair words & sweet language them that went out of the church. after that the gospel was said/ And begynnith in latin ¶ Mittan autem/ Caplm. Cxlvi. BY cause that some seculars or lay people had of a custom that they went out of the church after the gospel was done/ The holy patriarch died correct them of this sawe●/ ¶ And desiring to move them unto devotion/ One day among other departed out of his palace And came and set him among them in the church/ Whereof they were greatly marveled/ ¶ then for to answer to their thoughts said unto them/ My children it is exspedyent and needful that the shepherd be there as his sheep been/ And therefore if ye abide in the church of god there out. I shall do as ye done ¶ For your love I am come to the church/ And ye go there out/ ¶ And always if I had would I might well have song my mass in my chapel of my bishopric/ and should not have come to you ¶ By this manner of mean. they all corrected themself. ●●●fered to do as they were acustomed/ ¶ Whereby men may evidently and openly know. that the good manners of a Prelate and his holy living. is oft times cause of the amendment & correction of his evil subgets/ The which at his ensample enforce themself to live virtuously/ By mean of which good life they get the glory of heaven/ Which largely is yeven by our blessed saviour & Redeemer Ihesu christ. to them that fleeing the likings and worldly playsures purpoos themself to live a life honest and holy after the techynges of his true doctrine/ ¶ How he forbade that folk should not speak in the church/ And beginneth in latin ¶ Loqua autem. & cetera/ Caplm. C.xlvii. ANd when the holy patriarch heard any speak in the church/ incontinent he made them to be put out/ And said to them/ ¶ sith that ye been come in to the church for to pray god. I command you that all your thoughts be turned unto prayer/ ¶ For it is written: that the house of god. is a house of prayer/ And ye Clatterers and janglers make thereof a pit of thieves/ ¶ How he ordained two orders of religiouses. and builded them two churches/ One in the name of our Lady & the other of saint Iohn./ And beginneth in latin ¶ Volleys autem. & cetera Caplm. C.xlviii. THis mean time the holy Patriarch ordained two ordres of religiouses/ and builded two monasteries for them/ One in the name of the most holy mother of god. and the other of saint Iohn/ And died do make for them little houses for to keep themself therein solitary/ By cause they should have none occasion to go out of their religion/ Ordained also certain men in the city that bare them all their necessities/ Sending them word that they should have business of the life spiritual/ And he should see for their bodily life/ And he would that the charge of the service of the church both by day & by night should be put unto him/ to th'end that which they should do in their cells or little houses should be for the health of their soul's/ To that which life this holy man by the said entysynges continued them/ ¶ How men ought to eschew the company of Heretics/ And beginneth in latin ¶ Et hoc beatus/ Caplm. C.xlix Above all other things this holy man defended unto the christian. that they should neither common nor acompanye with the heretics/ saying that it was more worth to a christian to be all alone/ than to be acompanyed with an heretic/ And more over he said. that like as a wedded man should be punished if he left his wife. and wedded another somewhere in another land/ So should a christian be punished/ that should leave the communication with his like for to acompanye with the Heretics/ ¶ And more over sith that we been married to a wife sure & chaste. which is the holy church christian/ if we leave it for the communication of Heretics/ We ought as fornicators to be grievously punished & stoned of the devils of hell/ asmuch as we should be if we had had the fleshly company of another woman than our own wife/ ¶ How the holy Patriarch judged nor condemned never no body/ Begynith in latin ¶ Cum omnibus/ Caplm. C.l. Among the other great virtues that this holy patriarch had· namely he had one right great. which was such/ that he never judged no person. nor also would not hear them the said any evil by another/ To this purpose is to be know. that he being in Alexdrye. a young man ravished a right fair regyous maid. and lad her with him unto Constantynople/ This thing came to his knowledge. & considering the loothnes of the befall. And for the great charity that he had to the health of man/ He was so sorry for it. that it seemed he should have died/ ¶ And a little while after that this caas was so happened/ He being with some clerks/ and disputing of holy scriptures/ came in his remembrance the said befall/ ¶ In speaking of the which by cause all those present. judged this foresaid man a right great & abominable sinner They would have him accursed But the holy Patriarch would not perform the same saying that there should be cause of two evils/ ¶ first in that they should do as he said against the commandment of god. and should break it/ By cause it is written. that we ought not to judge any body/ And we shall not be judged/ ¶ The second evil for that they wist not if the said clerk had withdraw the said religious woman out of her monastery/ for to do evil with her/ And was not yet known whether he had defoiled her or not/ ¶ Wherefore they ought not to cast upon him the said sentence of cursing/ ¶ For men ought not to judge but this that men see to be evil done/ ¶ And for to confirm his word. he rehearsed of ii religiouses. among whom was one/ which passing thorough the city of There met with a strompett common. named Porphyre/ The which cried after the abbot/ O father save me like Ihesu christ saved the woman sinner/ ¶ The abbot that feared not the speech of the world said unto her that she should come after hy· and she died so ¶ The same abbot brought her by the hand afore all the people out of the city of Thyr/ The which thing was anon told/ But this notwithstanding the abbott turned never from his good purposes/ ¶ But in going by the way the one with the other/ Hoping this holy man to have her in to some monastery of religious women/ walked together so long that they came to a church. at the entry of which they fond a moche fair child that lay on the ground/ ¶ The which this Porphyre moved of pity & compassion. took & bare betwixt her arms. and sith nourished him in the said abbots monastery/ that which soon after made this Porphire a woman of religion. and made her to be called Pelage/ ¶ Afore that she● was religious. & she being yet in the said abbots monasteri. Merchants came thither of the city of There. that well knew the said Pelage/ And seeing that she had a child. said to her/ ¶ Haa d●me ye have brought forth a fair child to the abbot/ ¶ Many other dyspytes the said to her. and to the abbot also/ Vi. or seven. year after that the child was great. the abbot knew by the will of god that in short time he should die/ & for this cause he gave to understand unto this. Pelage. that he must needs for certain causes go unto the said city of Thyr/ & so commanded her to make ready herself thitherward with him: and that she should take her child with her/ ¶ Pelage that would not disobey him. took the child. & they three together went in to the said town/ ¶ And when they were came thither. the abbot lay incontinent sick in his bed/ ¶ Thenne were tidings showed through the city. how the abbot that had lad away Porphyre the ●●●yn woman was at point of death. And anon went and visited him more than a hundred persons in number ¶ In presence of whom. and also of Pelage and of the young child/ The abbot called after cools quick glowing/ ¶ And incontinent that they were brought to him/ He put them upon his gown/ and said this/ My brethren believe. that like as god kept sometime before Moses the bush brenning without to be appaired nor brent/ And as at this present hour he keepeth my gown from harm of these cools glowing/ ¶ Thus for very certain I tell you. that I never knew the sin of this woman· whereof I am accused/ Showing to them being present the same woman and the child/ ¶ All they were marveled. and glorified god of the miracle/ ¶ And anon after that the holy abbot had taken away the false opinion that they of Thyr had over him. he betook his ghost in the hands of our lord/ ¶ For this cause the holy patriarch for said deffended that folk should not give no sentence over the young man that had brought the woman of religion out of her monastery. as it is above said/ ¶ More over said the holy patriarch that how well men seen oft the sinners perform the sin of fornication/ Nevertheless men ought not to despise them. nor report synnars/ ¶ For men know not what secret penance they have done for to decerue the grace/ ¶ And in like wise this he said of all other synnars/ ¶ such been playsauntly clothed. and well arrayed that who so should take his vesture from his back. dame Penance under his clothes should be found/ ¶ Of two Clerks that made shone. & beginneth in latin ¶ Duobus clericis & c· Caplm. C.li During the time that the foresaid holy patriarch dwelled in Alexandrie. two clerks were there that made shone for to get their living ¶ th'one had many children to feed/ And beside this he nourished his father & his mother/ ¶ And how be it that he was constrained to work contynuelli for cause of the great charge that he bore/ Nevertheless he served god daily and herd mass. saying many prayers and orisons/ But that other had his thought all set upon his work/ ¶ And not only the days that were suffered and assigned to do lawfully all manner of hondwerke. But also he wrought upon the sundays/ & upon all other solemn days. wherein is for boden that no manner of hondwerke should be used/ And namely through the great lust that he set to his work for lucre of money. he slouthed the service of god. and heard never mass/ ¶ But what soever pain that he took. he might not live nor maintain himself. Where by he fell in envy against his fellow And asked him how it might be that he was richer than he· seeing the great charge that he had. and also that he wrought not so much as he died/ This other desiring to stir his fellow toward god. and to serve him. said unto him/ That he had found a treasure in the ground/ whereof he was become rich/ And that if he would keep him felyshypp and go with him. he should give him part of that he should find/ Where unto he was agreed/ promising to hear him company and to go with him where some ever he would lead him/ ¶ Under shadow of which promise. the servant of god set him many days for go here mass/ And so much he used him therein/ that he could not leave. but that he went every day to the church for to here mass. and serve god/ And afterward he waxed so rich. that lightly without need he had from that time forthon to live more honestly without comparison than he died afore/ ¶ Whereby it appeareth that we ought first to seek the ream of heaven/ And god shall succour us in our deeds/ ¶ The holy patriarch foresaid when he knew how this good faithful had converted his fellow to serve god/ By cause also him thought he was worthy to be a priest for was he ●●tred enough & of good manners/ he ordained him to the holy order of priesthood/ ¶ How the holy Patriarch was called of god for to decease out of this world And beginneth in latin ¶ Et quidem Caplm. C.lii. IT happened by the sufferance if god that alexandria was subdued of them of pierce by force of arms/ The which adversity ser●ge this holy man/ and considering the godly counsel. which is written in holy scripture. saying/ ¶ If one regyon is contrary/ Go to another/ He made his purposes to return in to Ethyper. in the city where he was borne/ ¶ The which thing knowing the Patry●s Niceta required him busily that he should go to the chief city of the cities for to exhort the emperors to live virtuously/ ¶ The holy patriarch that never refused no thing that was leyfful & good to no manner of person/ consented for to go with the said Patryce/ The ships were incontinent made ready. and they took the see/ ¶ It happened by the will of god that the ship wherein were these patriarch & Patrice. was in danger to be drowned/ The holy patriarch thenne took upon him for to comfort the poor folk that were in the same vessel/ And with them he called the grace of almighty god ¶ So saw he in this stormous tempest a man upright before him/ Having the face of a wonderful brightness holding in his hand a sceptre all of gold/ The which man said to him/ Patryarke come on. for the king of. kings askith for thee/ ¶ Then the holy patriarch thinking upon the said vision/ incontinent he called the Patrice Niceta unto him and with great sighs & tears he showed it unto him saying how the emperor of emperors reigning in heaven had called him And that without fault he might not go to th'emperor of the earth. to whom the said Niceta would bring him/ ¶ The good Patrice hearing the words of the holy patriarch. was much sorry of his departing. and glad of his health/ So sent he him again there as he would go/ That is to wite in the ream of Chypre in the city of Amathanque/ where he had taken his ●●tynite/ ¶ The form of his Testament followeth/ And beginneth in latin ¶ Adueniente/ Caplm. C/ liii. AFter that the holy patriarch was come in Chypre in the city named Amathūque where he was borne/ He asked after pen & ink & for a skin of parchment/ And in continent he made his Testament to be written in manner as here followeth ¶ I Iohn. first bond & sith afraunchised & made free by the dignity of priesthood: of the grace of god to me yeven To the my god I yield graces. of that it hath pleysed the to enhance my prayer to the we'll of my soul/ It is that at the hour of my death men shall find in my treasure but only do piece of money/ ¶ When I was promoted to the dignity of archbishop ensacred & received in the holy church of alexandria/ The which dignity by the leave and inspiration I have obtained. I fond there treasures without number/ I thenne knowing that the said treasures were belonging to god purposed to yield unto him again that that was his own. & by cause that now of all the said treasures is to me in remaining but only the piece of money foresaid. which bylongyth unto god· I command that it be give unto him again in to the hands of the poor folk his servants/ ¶ O thing right glorious & worthy to be rehearsed. O ye rich that haply have gathered your money & treasures unjustly. the which ye will keep & hold as your own. & no thing will give for God's sake. but hide & keep them as. ye might bear them with you/ Look now with me in this mirror. considering how the holy Patriarch gathered a treasure that never can be minished. as worldly riches is/ ¶ Certainly we ought to believe that he is worthy to be glorified/ For our lord saith in his gospel/ Who soever shall honour or glorify me. I shall glorify him/ ¶ It is so that for the worship of our lord. & for to exalt his praising. he founded many monasteries. in which he ordained great multitude of religiouses/ that continually gave laud & praising to god For which cause is to him rewarded that merit of all the orisons there made of the said religiouses/ ¶ And to the end that by fable & losing. this that afore is of him written be not reputed/ We have thereof a veri knowledge. that he was of the number of the Just/ ¶ For after that he had yielded his holy soul in to the hands of our lord god. as done the souls of the just that are in the hand of god/ His sepulture was by the clergy ordained in a sepulchre. wherein of long time afore two good bishops his Predecessors had be buried/ ¶ But a wonderful thing happened there/ For at the opening of the said sepulchre. the two bishops that there rested their bones of long space deed & bereaved of life. withdrew themself fro their places/ Making honour to the said patriarch. and giving unto him his place between them in the mids of the grave/ ¶ Whereby it is to us openly showed that our lord him rewarded much largely· when he would his body in this world to be so openly honoured/ And his soul above in heaven glorified. & worshipfully enhanced/ ¶ Of the woman that gave her sin in writing to saint Iohn the patriarch/ And beginneth in latin ¶ Aliud autem/ Caplm. C.liiii YEt living the said patriarch johan. he made another miracle right great. the which beginneth in his life. and endeth after his death/ ¶ A woman of the said city where he was borne. had done so horrible a sin/ that she durst never confess it/ So it happened that the said Patriarch came to the city/ And she having knowledge of his coming. came and cast herself at his feet/ saying by great contrition/ ¶ O reverend lord I have done a sin the which for the great loothlynes of it I dare not confess/ But this notwithstanding I wot well. that if it please that thou shalt give me thereof remission/ ¶ The holy patriarch seeing her great contrition/ He would not correct her rygoriously/ Doubting that she should never make shrift thereof to another/ And that by this she were in dangeour of her soul. but said unto her/ My friend if thou haste that faith that I may cleanse thy soul fro sin. and that I may give the remission thereof/ Confess it unto me. and I shall do all that thou requirest of me/ Whereunto she answered that she should not dare tell it/ For it was so dishonest & shameful that it should cause horror at the ears of the holy man/ ¶ Then he said unto her Thus then if thou art so shamefast of the confession of it/ give it unto me by writing/ ¶ She yet answered that she should not dare do so/ And the holy man yet again said unto her/ Thou must do it. but if it seem the good/ thou shalt close the letter in such wise. that no body may see it/ ¶ Then this woman consenting to the words of the holy patriarch/ wrote her sin with her own hand And after closed the letter. and took it to him/ But he ne lived but five days after that/ ¶ So it happened by casual adventure. that at his death this we man was out of the town/ when she came again. and knowing his decease/ She imagined that her sin had be showed thorough all the city/ by cause that the holy man was deed/ having toward him her scrowe/ ¶ And as for answer thereupon. she had none of/ ¶ So went she to his tomb where he was buried/ And there she kept herself three days without any meet or drink/ Making there wailings without number and weepings/ Having always an hope that the holy patriarch should let her understand some tidings of her sin/ ¶ She often said unto him/ Alas holy patriarch I had so great an hope of thy life. the which I believe not to be ended. ¶ For god and his church. witnessen unto us. that the just live everlastingly/ And therefore I believe that thou art not deed/ But rather art more living. as to the everlasting lyfe· than thou were afore in this world/ ¶ Alas my friend. I ne require of the none other thing/ but only that thou wolte let me wite. where my scrowe is become that I took thee/ ¶ O my sovereign god that said to the woman Canan●e That thorough her faith she was saved/ ¶ sith that I have in the steadfast believe. that thou mayst make me at this time ascertained of my scrowe/ I beseech thee/ that thou will be pleased I to have it again/ ¶ One a day she saying such words/ ¶ The holy patriarch acompanyed with two bishops. with the which he was entered. aroos out of his gave· and said to the said woman/ ¶ O poor & needy woman why leavest thou not in rest them that been here with me/ Thou hast wept so moche that we been all bedewed with thy tears/ And with this he took her again her scrowe/ And asked her if she knew it/ The which words said. he and the said two holy bishops. laid themself down again within their tombs/ ¶ And the said woman opened her letter. And found therein written the words that here follow. ¶ For the love of johan my servant thy sin is enrased out/ ¶ O what is he that could or might rehearse the power of our lord. the which is so merciful. and lovely both to men and women/ And that so freely grauntyth and doth the will of all those that dread him/ And that with good heart sekith him/ Which glorifieth them that love him/ And by miracle magnifieth them/ ¶ The holy patriarch foresaid was not only glorified in one place. but in all countries of the east parties/ And now saint Iherom maketh us to know him furthermore in these parties of the West/ ¶ How the death of the foresaid holy patriarch johan was showed to a religious named Savyn/ And beginneth in latin ¶ Eadem enim die. etc./ Caplm. C.lu THe day that this holy patriarch died/ a religious man named Savyn. being in alexandria. saw by the will of god the holy patriarch johan/ The which accompanied with a great number of clerks. was lad by one of them tofore an emperor in his palace/ After he saw him come out of the gate/ ¶ The which vision bytokened the departing of his body from the soul When he was out of the gate. came to him a fair lady. a young maid shining brighter than the son/ Having on her heed a crown of olive tree· The which took him anon by the hand. and lad him forth/ ¶ By this vision the good religious man imagined that the holy patriarch was passing out of this world at that hour unto everlasting glory. And this he gave to know unto divers persons. It happened thenne that out of Chypre came many merchants in to Alexandrye To whom was askid after the hour of the patriarchs foresaid death/ And by their answer was clearly know. that the said vision was true/ And that at the same hour that as the religious man had showed it. the said holy patriarch was deed/ giving steadfast faith by this that said is to this vision and namely for cause of the maid that lad him by the hand/ For they judged that is was Almese/ that afore time in this world had showed herself to this holy patriarch foresaid in likeness of a maid/ And had promised him as here afore is said/ That if he would love her/ she should present him before the sovereign emperor. that is our blessed saviour & Redeemer Ihesu christ/ ¶ Of another vision that a Citeyzyn of Alexandrie had. touching the death of this holy patriarch Iohn the Almoner/ & begynyth ¶ Come autem/ Caplm. C.lvi ANd not only by cause of the vision of the foresaid religious/ but also for a nother vision that happened to a poor man fearing god. which dwelled in alexandria. the enhabytauntes of the same city believed. the Almese & Mercy had presented the foresaid holy patriarch unto god/ This good poor man. that same night that the holy patriarch Iohn died. saw by spiritual vision all the poor folk of the city of alexandria/ Aswell children faderlees and moderlees. as women and other what so ever person in great number/ bearing in their hands branches of olive tree. the which went to the service and Dirige of the holy Patriarch/ ¶ Wherefore it was clearly showed. Almese deed presented him afore god/ as it is said above/ ¶ How out of his sepulchre flowed and ran oyle· And beginneth in latin ¶ Hymnodia. etc. Caplm. C.lvii IF we had of the gloryfycation of the holy patriarch none other reason to show. but the same that here followeth/ Yet ought we only to be certain without any doubtful deeming. that he is of the number of saints/ ¶ After that this holy body was entered & buried. our Redeemer. willing to show the worthiness of hym· commanded that out of his grave should flow and run oil. of whose sweetness & sweet smelling savour by singular grace were the folk being present fulfilled. & namely all the sick folk that were anointed therewith received fully their health again/ And not only this miracle happened in the land of Chypre aforesaid to the worship of the said holy patriarch/ But also in divers other. to the end that we that see how they have continued and lived holily in this worlde· set and apply our courages to ensue them in their doings/ ¶ We shall pray meekly the good saint Iohn the Almoner that it would please him of his large meekness for to spare for us after our mortal life the treasures that never shall have end that he hath spared for himself through his great almese & other great works. so that we ensue the same. may be with him fed in the glory of heaven/ Amen/ ¶ Here beginneth the life of saint Eugene/ whose feast is hallowed the day after the feast of the nativity of our saviour Ihu christ/ And begyynyth in latin ¶ In septimo igitur. et cetera Caplm. C.lviii. Sometime an Emperor of the romans named Chomodrus for to rule & govern the city of alexandria. & the land of Egypte. under the lordship of Rome. sent in to the same country one named Phylyp. The which departing out of Rome took his wife Claudia with him. two his children/ named Anitus & Sergius/ and a daughter of his called Eugene They together came in the city of alexandria/ This Philip as great Provost & governor there ruling the cite and all the country after the ordinance of the laws of Rome put out and brought down the cursed sect of the magicyens. that in great number and of long time had by their fendly craft Infected & poisoned all the land/ ¶ Secondly he commanded that the jews should no more bear a name in all that land/ And after he ordained that the christian should abide & dwell in the country. but not within the cities. But without far enough from the same. There the said Eugene was wonderfulli learned. aswell in Greek letters & latin as also in the science of philosophy ¶ She had a wit so quick & so sharp. the light & steadfastly she held all that she read. or that to her was expow●●● The face of her was much pleasant She was fair & praty of body/ but more fair in thought. & in chastytyte 〈◊〉 steadfast and noble/ ¶ When she came to her fifteenth year of age. many lords considering her great perfection. made her to be asked to her father for to have her by marriage/ And among tother she was desired of one named Aquylyen. the son of Aquyn Consul of Rome/ But her father that exposed & showed unto her the extraction & nobles of the said Aquylyen. for to induce her to this that she should be agreeable to marry with him/ She wisely answered. that a maid that hath a will to marry. ought to have her husband agreeable when she is noble of virtues. & not only of noble kindred/ ¶ For when a woman is wedded she is constrained to follow the manners of her husband. & not of her friends/ And finably to this Aquilien & to all the other she gaaf an answer. that she would not marry. but had in her purpose that should live chastened/ ¶ And by cause that Phylyppe her father had chased all the christian folk out of the city. nevertheless she desiring to common with them/ And to th'end that her father that was a Panym should have no knowledge of it. nor suspicion. prayed him meekly. that he would suffer that she might go by manner of sport unto the subarbes of Alexandrie for to see some of their lands & heritages there dying nigh The which thing was granted unto her of her father/ And so it happened as she went fore by a church of the christian that she had heard sing these verses) Omnes dii gencium demonia. deus autem noster cells fecit (That is to say. that the gods of the paynims are but devils/ But the god that we christian do worship hath made the heavens & the earth/ ¶ When Eugene heard this song. she began to weep. saying to ii Emyches. that is two men that lack their membres of mankind. The one named Prothus & the other jacintꝰ. that were committed to keep her & serve her/ as comynly it was done of custom to the daughters & women comen of good houses/ ¶ My friends I know that you & I have been taught & informed together. aswell in the laws of men. as in the vain science of the Philosophers And have radde the falages of Aristole. the ydes of Platon· the sect of the Epicuriens. the teachings of Socrates. & of the Stoyciens. and generally all the doctrine of the poets & Rethoryciens But all these vain science are put out and set aside by that little verse that I have herd sing by the christian) Om̄s du gencium demonia. etc. (Ye call me your lady thorough the power of my father which he hath over you misused/ but I am your sister in science/ Be ye thenne my brethren. and I shall be your sister/ ¶ let us go to the christian/ And as I shall command you. we shall do I know the bishop of Leopolis named Helayn/ In whose house men sing continually. the holy scriptures/ The said bishop hath under him many holy religiouses/ And among other one there is named Theodore. the which is leader of them that done the divine service/ ¶ thorough his prayers & his orisons he maketh the blind to see. chacyth the devils out of the bodies of men/ ¶ diverse wretches in great sorrow abiding. by his prayers aren of their sickness fully healed/ And the desolate recomforted/ Wherefore I have a singular desire to go unto him/ And for to do this. I will do cut my hairs. and cloth myself with the clothing of a man/ Therefore I pray you as my brethren that this for to do ye will help me/ ¶ The said keepers knowing her holy devotion. and desiring as she to become christian. gave her for to fulfil her will all comfort and aid/ ¶ So leapt she out of the char/ wherein she was carried. And clothed her in man's clothing/ And by the sufferance of god incontinent as they were come in the church. they met with the said bishop Helayn/ ¶ The custom was in Egipte such that when the bishop went to visit the churches. a great multitude of Syngers came with them (Thus with the bishop Helayn came more than ten thousand the song afore him saying/ ¶ The way of the just is made verity. and the way of the saints of god is made redi Eugene this seeing said to her fellows/ ¶ My friends here the substance of this song/ Look how the god of the christian is good to them. that will hold the faith of christ take heed how they know that we will leave our idols for to be christian/ And for this cause they are come against us in such a great multitude of devout peple· that sing so sweet a song/ ¶ let us behold which way they shall go/ and join ourself with us. So shall we synnge till that we have knowledge with them/ Thenne they began to question some of that fellowship/ And asked what was he that was in the mids of them riding upon an Ass/ The which answered that it was their bishop Helayn that of his youth was a christian man/ And of so great merit toward god That of his young age he made diverse miracles/ ¶ In bearing of fire in his gown. which was no thing perished by it· and other also wonderful/ ¶ Among the other Religyouses one named Eutropius rehearsed to Eugene and to her fellows/ How with in few days passed that a rhetorician named Zaree was come thither/ And had showed. that the said bishop was a false christian man/ And that falsely he said he was sent by Ihesu christ for to deceive the people/ ¶ The which Magycyen was full of wiles. and subtle/ And turned many from the faith and believe of holy scripture/ ¶ For the which things. the principal Cyteyzyns of Eliopolis were come to the bishop Helayn/ And had told him how the foresaid Magycyens said himself was sent of god. and not he. ¶ And for this cause they would have constrained the said bishop to receive him as his fellow/ Or else to overcome him as a Dysceyvour and beguiler in overcoming his Magycall argumentations/ ¶ And upon this was a day chosen and set/ Upon the which in the mids of the city were come together the bishop and Zaree the Magycyen. The which trusting in his cursed imaginations. hoped to have turned & overcome of light the people from the faith of Ihesu christ our saviour/ ¶ But the good bishop Helayn himself believing in the faith of our saviour had said to the people being present/ ¶ O christian people ye shall know this day which spirits been of god. and which been not/ The Magycyen that was moche subtle sect all his cure to put the bishop under feet by force of Arguments/ ¶ Wherefore the bishop wisely considering the instruction of saint Paul. saying to his disciple Thymothee/ ¶ I forbid the to dispute by Paraboles. For such Arguments serve only. but to subvert thoos that here them/ ¶ For to eschew Incovenient that should have now fall to the great hurt of the christian people/ Hearing the sophistical disputations of the said Zaree/ Required afore all the people a great fire to be kindled/ And that they both together should enter. therein/ And he that should not be brent. should call himself rightfully the very Servant of god/ And his law to be taken as the best/ The which request was to all being present right agreeable ¶ Wherefore a great fire was anon kindled/ And that done the bishop required the Magycyens that he should enter in to the fire/ The which thing he refused. saying to the bishop Helayn that it was reason sith that he had first purposed/ That also he ought to entry first within the fire/ ¶ so blessed himself this holy bishop with the sign of the cross. and entered in the mids of the fire/ Abiding within the same the space of half an hour/ And then came heloute of the fire without any hurt of his body. nor his clothes perished in any manner/ ¶ The people seeing this wonderful miracle. would compel the said Magycyen to entry within the fire after him/ But he trowed to have fled away/ And this notwithstanding he was take. & by force was put in to the fire. of which incontinent he was be clippedd & taken all about. ¶ The holy man this seeing leapt in to the fire again. and withdrew therefrom the said Magycyen. as half deed/ ¶ Whereof of all them of the region he was much honoured and taken in great reverence ¶ When Eugene had understand well all that Eutropius had rehearsed unto her of the holy bishop foresaid/ She that as above it is said was clothed in manes clothing. fell down to the feet of the said Eutropius/ giving him to understand. that she. jacintus and Prothus were three brethren/ Which had purposed to live and die only joined together in the christian religion/ ¶ So prayed she him. that he would present them unto the said bishop Helayn/ For they would require of him. seeing their said purposes/ that it would please him to do so much for them that they should never be departed the one from the other. Then to them said Eutropius. that they should tarry till that he had be in the church And when he should see his hour covenable/ He should rehearse unto the bishop all these things/ ¶ When the holy bishop was come almost to the church. The religiouses came against him singing such a song/ O god we have received in the mids of thy people thy mercifulness/ And anon every body entered in to the church/ & song together the hours of the day unto sext ¶ Also entered therein Eugene & her fellows/ ¶ The bishop after this would take his rest a little/ And in that sleep/ he had a vision. by the which to him was showed that he would go to th'image of a heathen woman. to th'end that he should make sacrifice unto her/ & then in this vision him seemed that he said to them that kept it & that were about her/ I pray you let me speak with your goddess. and they granted him the same/ Thenne he went to her & said/ ¶ O poor woman know that thou art a creature of god. come down & suffer no more that men worship thee/ When the goddess had understand his purposes. she came down to the bishop. to whom she said/ ¶ My friend I shall never leave the till that thou have restored me unto my maker/ All this vision saw the holy bishop/ & when he work. Eutropius. to whom Eugene had spoken came toward him/ which thought yet upon his vision/ He said to the bishop/ Sire here are in your church three young children that are brethren the which of one assent have purposed to forsake the paynim law/ & desire to be of the number of the christian/ And to this intent they have followed the long this day/ desiring to have space & time that they might speak with the. for to have of our faith a very knowledge/ ¶ The holy bishop yielded graces unto our lord of that spyrituelly he had showed to him this thing or ever it was happened/ ¶ So sent he for them/ And as they were come afore him. he took Eugene by the bond/ giving tears out of his eyen. And drew them aside/ After he asked them of their names. of what nation/ & of what friends they were/ ¶ Eugene answered that they were brethren. born in Rome. and that she was called Eugenius: and her brethren were called the one Prothus and the other jacintus ¶ And thenne the bishop knowing by the foresaid vision the said Eugene to be a virgin/ He said unto her/ verily with good right thou art called Eugenius/ ¶ For thou bereste the very courage of a man in undertaking a work. which is virtuous/ The truth whereof hath ben unto me showed this day by my god/ that by a vision hath showed the unto me/ And the which that I have thus presently known hath made ready in the his house right agreeable. By cause thou haste purposed thy vyrgynytee to be reserved unto him/ In despising all worldly delectation/ ¶ Wit it that for to keep the chastity thou shalt suffer many eveles/ but that same my god. whom thou haste fully & holy given thyself shall not leave thee/ ¶ After this holy bishop Helayn turned his word to Prothus & to jacintus. and said to them/ ¶ Ye that are servants/ and wytholden in thraldom/ Ye have in your hearts great noblesse/ I may say to you that the our lord said to his disciples/ ¶ From hen's forth I shall no more call you Servants/ But I shall call you my Friends/ ¶ More over said unto them this holy bishop Helayn/ My children understand it that ye been well happy and gracious of this that ye have consented to the holy ghost. in obeying and inclining to his holy ma●uynges ¶/ For through that mean ye shall be partners together of the joy of heaven/ ¶ In this estate abode the good Eugene in the clothing or a secular man unto the time that by the holy bishop she was regenerate of the holy Sacrament of baptism. And by him ●n to a monastery of religion. where she desired for to be/ ¶ But for to have very knowledge how she departed privily from her Parents/ It is to be noted that in those days. when the ladies would go to sport themself. they were of a custom born in a char. governed with some young children. called Emiches. or more plainly to speak. men ghelded. the which being with them. aswell for to serve them. as for to keep them/ ¶ Now then with Eugene going to her sport. as it is said above. were Prothus & jacintus. that for to serve & keep her abode with her/ The which by mean of her desiring were content to do as she would/ And so in deed they went with her/ as above is showed/ And sent home again the lyttere by some young children that had born them company/ ¶ The mother of the good Eugene seeing the young children come & the lyttere was very glad/ hoping that her daughter was coming in the same char or lyttere/ But after when she knew her daughter to be gone/ She began to cry so wonderfully that all the city was moved with it/ Eevery body wept and wailed the loss of the good lady Eugene/ The father and the mother sighed after their daughter. And in like wise the brethren after their sister/ The which for to find was made diligent seeking through all the province/ ¶ The diviners or soothsayers were sent fore/ And by sacrifices and deceits of the devil. the gods were meekly required that they would give an answer where Eugene was become/ Alle the soothsayers said that the gods had ravished her above the heavens/ ¶ The father believing this to be of troth. turned his heaviness in to gladness. & made the people to keep a feast of th'answer that the gods had give of his daughter/ And moreover for to honour & enhance the name of her deed/ died do make a figure or image after her likeness. Whereto he gaaf a great & marvelous quantity of fine gold The which image he adored & worshipped it as he died his gods/ But nevertheless her mother Claudia & her brethren/ Anitus & Sergius could not take in this folly any comfort/ ¶ All thy se●thynges notwithstanding/ the good Eugene in clothing of· man & unknown abode in the said monastery with the religiouses of the same/ As it is said here above/ And so well she studied. that in a little while she comprised all the rules of the religion/ ¶ She was so kind & lovely. that all the brethren thought and held her for an angel/ Her words were sweet. and her meekness so great/ that she overpassed all the other religiouses. ¶ She was ever the first in prayer. she comforted the sorrowful. she showed herself glad with those that were joyous/ ¶ They that were full of wrath she with one word made them to be patient in their behaving/ The proud by her example wonderfully she converted. like as a lion had be turned by her in to a sheep/ ¶ She had this marvelous gift of god that all persons that she visited in their sickness. felt at her coming to them no sore at all. Prothus & jacintus followed her continually/ & were obeying to her/ The iii year after she was put in the said religion th'abbot of her monastery died/ so they together chose with one accord the virgin Eugene for to be their abbot. She thenne considering that she was a woman & doubting to be set in authority abobove the men/ fearing also of the other part to be seen that she should despise & contemn the prayers of all the Religious that so besily desired her to take upon her the authority of the abborshypp. said unto them/ ¶ O my brethren I require you in the name of god that the book of the gospels may be now presently brought & showed before us all. And anon as it was brought. she said again to them ¶ Ever when any religious have for to be done some election. they ought before all things to desire & call the help of our lord Ihesu christ/ ¶ let us see thenne in this your election. what thing he commandeth for to be do. to th'end that we may obey to his devout wamynges/ Also to obey the commandments that shall be by you done in this behalf/ ¶ The holy Eugene took thenne the book of the gospels. and began to torn a leef & sin another. till she fond a gospel containing the words that here after are written. the which she rehearsed saying/ ¶ In those days said Ihu christ to his disciples. ye know that the princes & lords ought to be. & are more great in authority and power than the men upon whom they have great lordship & might/ But this thing is not like among ye other. ¶ For if any of you will be the formest. he shall be the last And if any among you will be a lord he shall be a servant/ After saint Eugene said to them/ Therefore my brethren considering all these things. & not willing to say against you/ I have purposed to take upon me the authority that ye give me over you/ And principally derysyring to obey the commandment of god. ordain myself the lest among ye other. that are to me much dear & agreeable/ Of the which answer they were moche abashed/ But this notwithstanding she presumed not to use the dignity as the most great above all other/ But meking herself took the charge that the most low and poor person had being under that Covent/ That is to wite. to here water. cleave wood/ And made her dwelling in that self place where the Potter dwelled/ to th'end she should not show herself greater than he/ ¶ With this she had a continual thought. and a holy cure of the things that were necessary to be had for the refection of the b●●der●/ In saying psalms and orisons she kept sovereignly a good order/ And to all the hours of the service of god. aswell by night as by day. so curyously continued. that she thought all time to be lost that was passed without graces and praisings to be given unto god/ ¶ In this holiness of life she continued in such wise/ and so long That our lord granted unto her so great abundance of graces. That she chased out of men's bodies the devils that tormented them/ Made the blind to see. & many other great miracles she died/ ¶ Among the which a lady of the land of Alexandrie named Melance/ among other was of great power. he● he great report that every man made of the marvelous virtues of the holy virgin Eugene. which was take as a right holy man. came to her for to be helped & heeled of a great fever that a year during & more had vexed her body right sore· The which Eugene anointed with an oil & anon this woman cast out of her body the corrupt humours that caused within her the fever. & all hole & so side went home again to her place that was not far. Where she took the great goblets & filled them with money. which she sent unto saint Eugene/ The which despising the said presents. sent them unto her again forthwith/ Letting her wite. that of gods she had over moche/ Wherefore she counseled her that she should deal & departed to the poor needy & needful the gods & presents that she had sent to her/ ¶ The said Melance hearing these words was greatly wroth. & came toward saint Eugene/ praying her that she would take & receive agreatly her presents. promising to give her other more grete· but in effect she lost her tyme. For saint Eugene would not take them/ This notwythstonding Melance left not. but she come toward the good Eugene/ & not knowing by any wise that she was a woman/ the beauty of her deceived the said Melance. the which trowing that she had be a man and that by him she was heeled/ Not by his holiness. but by some craft or cunning of physic. let herself fall by the tempting of the devil in to the sin of fleshly desire/ And thinking that the said Eugene had refused the said presents. for covetise to have had greater. offered other unto her in more great abundance than she had tofore/ promising to give him yet more of them. asmuch as he would ask/ ¶ And where she continued praying him that his pleasure were to receive the said presents/ And saw they were refused. And to her scent again by the good Eugene/ She ran in to a greater heat than she was afore/ ¶ And at this cause feigning to be sick so grievously that she should not have moved herself out of her bed/ Made saint Eugene to be prayed that she should come and visit her. And she died so/ And being there before the bed of Melance that had made the folk to go out of her chambre that were there feigning to declare unto her some secrets in confession. as well of her conscience as of her sickness. Said unto Eugene such words/ ¶ My lord and my friend Eugene. pardon if it please you if I over familiarly do declare my poverty unto you/ For I am thereto constrained. by the great sore which opressyth me/ ¶ Certainly my lord the great and excessive love which I have conceived toward your gracious youth The right excellent beauty of the which dame Nature hath so greatly & largely endowed you. tormentith my poor heart so sharply that it ne were to me possible never to have joy ne pleasure in this world But if it come to me of you/ ¶ So yield I myself and all my goods to you alone. making & ordaining your goodly person lord & master over my body. and of all my gods ¶ Alas my lord what pleasure do ye take totorment thus grevousli your body by foolish and vain abstinences/ I have infinite possessions and riches. I have great treasures of gold & of silver/ I am enhanced in authority of noblesse of my cows/ and this year I have lost my children that are deceased out of this world/ Alas I pray you succeed to my goods in stead of them/ & be alone master & lord. not only of me but also of all my possessions. & gods. The devout Eugene hearing these fowl words & dishonest exhortations/ answered to her in this manner/ O woman dampened certainly/ thy name beareth truwitnesse of an horrible cursedness & treison/ Truly thou hast made ready in the a great place for the devil/ Damnable disceyver leave that will that thou haste to torn the servants of god/ I will well that thou know that we religiouses have well used to live otherwise/ ¶ The dampened spirits that are to the like/ take thy gods. and not we that have no appetite to them nor will not have them/ For it is unto us a pleysaunt thing to beg our breed with our lord Ihu christ/ He is abundantly rich that is with him ¶ O Melance the will of me is that such foolish concupyscences departed from the Truly th●happynesse that hath assailed the shall not be cause of thy heel but of damnation/ Thou that art made the house & dwelling of the venymouse dragon. shedest & spredest a wonderful venom/ But by the calling of the name of god. and by the help of his mercifulness. we have eschewed. and yet we shall eschew thinfecconninfection of thin abominable and horrible poisons/ ¶ Then this cursed and wretched woman/ impatient of the repreyffe the the good Eugene had said to her/ & at this cause all enswollen with bitter d●̄playsure/ Knowing also that she had thus lost her honour/ And doubting that Eugene should tell her sin for to quench her fear. purposed herself to complain of him afore the justice ¶ Wherefore incontinent she went afore the great provost of alexandria: & showed to him in a great wodnesse and heartily displeasure/ How for to have found the means to be helped of a sickness that have kept her long. she had suffered a young religious of the religion christian. that called himself a good leech. to come toward her for to hele her/ But this religious replenished with treason. weening that she had be such. as they were of whom he had taken of a custom his foul delectations. had dare. all shame laid aside speak unto her shameful and dishonest words for to have moved her unto his abominable will/ and that worse was/ If she had not called her woman about her/ He should have ravished her and defoiled/ ¶ requiring this Melance to the said provost that thereof he would do to her as right and reason requireth/ ¶ The provost hearing these words. was inflamed with great woodness. And sent to the monastery certain commissaries that charged were to bring him prisoner/ Eugene and all the other dwelling in the said monastery Which thing was done/ ¶ And by cause they were in such number: that they might not be all in one prison together/ They were put in divers places and under diverse keepers fether●● well hard & fast/ The said P●●●oste after giving credence foolishly to the ●●●des of the said Melance. condemned them all for to die. & ordained a certain day that some of them should be take for to be devoured of wild beasts The other to be bren̄ed & tother to be put unto divers torments/ And at this cause was through all the land great no ye of the execution that should be done of the said religiouses/ The which all the dwellers of the land judged them worthy to suffer death/ ¶ For they thought that Melance which was come of a noble house/ and of high kynreed/ would never have put upon them without a just cause such a charge/ ¶ finably when the day was come that the said execution should be done. all the dwellers of the towns and cities dying about/ came to alexandria the city for to see the same/ Whereof some said their opinion in one manner. and the other said otherwise/ ¶ But our lord god that never leaveth his servants in their most need/ After that the hangman had made ready the torments & other things covenable to put to death Eugene and the other religiouses. suffered that the said Eugene for to declare the more openly her great virtues/ was by the said Provostr questioned/ And for to make all the people wise of the great malice of the foresaid wicked Melance/ Then the said provost named Philip that was father to Eugene. and that knew her not. began to speak afore her saying in this wise/ ¶ Come hither false christian man and the worst of tother Hath thy god commanded to the to be oppressor & defoyler of the noble ladies. Thou art well shameless and overseen/ What folly causeth the to pray. & would have take by folly so noble a lady as is dame Melance ¶ Eugene casted her sight to the ground. & fearing to be know of her father. answered mekeli/ my god whom I serve hath commanded the men shall keep his chastity & virginity/ & unto all those that done so. he promysyth everlasting life. in his joy of heaven/ ¶ And now we may declare Melance to be a liar. and forger of falsehood/ But it is better that we suffer some evils than that she should be attained & convict of her sin. to th'end that we lose not the merit of our patience/ Always if you sire Provost will promise when she shall be proved falls & full of losing. that ye shall do her no harm. at this hour we shall approve her sin/ the provost hearing her meek words granted her request/ ¶ Thenne Eugene to testify the untruth of Melance. required the men should her woman servant in her chamber do come/ The judge made all the servants of the said lady to be called. & brought afore him. which declared by their oaths that their lady Melance with good & just cause had complained her of the religious Eugene/ And that he would have constrained her as it is said above/ ¶ The provost hearing their depositions. said unto saint Eugene/ ¶ What will thou say now false & wicked monk/ thou seest how thus many witness thy cursed delight/ ¶ Eugene of this falls witnessing was sore troubled/ So thought she in herself. that if should hide her virgynytee/ So many religiouses as were there prisoners with her. there should allisuffre death for her and in the time to come the evil & malicious should be more bold to reprove the servants of god/ Of the other part she had purposed never to discover her conversation. but only to her spouse Ihu christ/ Nevertheless for to save the life of her religiouses/ and to th'end that the cursed Melance. and all such other. by falshed· should not be in time coming so outrageous for to charge wrongfully the christian people/ she thought to open and show her befall that was so secret/ ¶ So departed she her gown fro top to too. & showed that she was a woman and namely that the Provost was her father. and Claudia her mother/ and told him that Anitus & Sergius were her brethren/ ¶ This came anon to the ears of her mother Claudia that was in her place/ Wherefore she desiring to see her daughter ran anon to the bars where the justice was/ And there the provost. she & her brethren knew her/ and began to weep & make great way lynge. that long were to be rehearsed ¶ Anon were brought gowns of cloth of gold unto her. of the which she clothed her as by force/ After she showed to her father how Prothus & jacintus his two Emiches & she had forsake the world and all the goods in earth. and had made themself christian/ then all together thanked god/ saying/ ¶ O god thy power is now glorified. that hath overcome and banished the enemies of thy servants/ ¶ Eugene was lad in great worship in to the house of her father/ And the fire of heaven came down upon the house of Melance/ In which abode no body alive. but were all that were 〈◊〉 in brenned and wasted all in to ashes/ ¶ Then all the christian people that had be put out of the said provost were called again/ And the church was open/ the which by the space of eight year was shit/ ¶ The father of Eugene provost of alexandria that in the christian had take away their franchises. restored them entirely unto them again/ ¶ And he himself through the enticing of his daughter Eugene made him to be christened his wife also & all his servants/ ¶ all the city was as it had be one only church. so moche began there the name of the christian to flourish/ ¶ Now it is truth/ as often it happyth. that the good are envy by the bad/ that some went and reported unto Severe & Anthony both emperors of the romans/ under the which/ the governance of all alexandria was ruled. and governed/ How Phylyp the Provost was become a christian man. and destroyed th'idols and builded churches in the name of the god of the christian/ And how he had ordained new laws. and put aside the emperors laws/ The which wrote unto him in this manner/ ¶ Philip we be informed of the novelties that thou hast done in alexandria/ And we know well that our father Comodius ordained the to be there/ Not only as provost. but as a king. In such wise that in all thy life thou shouldest never be revoked therefro/ And no successor should not be given to thee/ ¶ Wherefore we desiring some things to be multiplied unto the benefices of the same order/ We send the word of commandment that to the right mighty gods thou do make like sacrifice. as we have acustomed. or otherwise thou shalt be by revyd fro thy dignity. And with this thy goods shall be unto us applied as forfeited/ ¶ The provost Phylyppe when he heard these tidings. feigned himself to be sick. till that he had caused all his goods to be dealt unto the poor for God's sake/ and to the churches. And he himself weut and comforted the Crysten· to the end they should be more stable & constant. and not fearing the death/ ¶ During the said time notwithstanding that he was commanded to withdraw himself out of the office of provost/ Nevertheless by cause none other was yet come that should occupy the said office. the people served and obeyed him as their provost/ And over this the priests ordained him their bishop/ ¶ So was the good Phylyppe a hole year well serving god in such astate/ The year expired was ordained to the office of the provost one named Perennius. which trowed to have slain him/ But by cause he was much agreeable to god & to the people he could not find the ways thereof/ ¶ Finably he made to be put secretly some subtle and evil dryvels that feigned to be christian within the church where as was the good Phylyppe. and slew him in doing the divine service/ ¶ these unhappy Drevels & murderers were take & put in prison in the hands of the provost Perennius/ The which provost feeling him self guilty of this sin/ And feigning as he would have made them to be kept surely for to speak with them. and inquire of the truth of the befall. made them to be put in to prison under good keepers/ ¶ But nevertheless in few days after he let them go free by pardon & Indulgence of the princes ¶ Eugene that in the said city had begun a covent of vyrgines. buried the body of her father the martyr within the church. where she held her/ ¶ Also her mother Claudia had begun an hospital. which she had endowed with suffisant rents & fair possessions/ for to herbrugh the poor pilgrims. was at the burying of the said blessed martyr sometime her husband ¶ When his service was done/ Claudia mother to Eugene & her children returned to Rome & they there lo come/ one of the said children was made Senator of Rome/ the other Consul of Cartage. and tother vycarye in Affryque/ ¶ Eugene had many cousins both of men & of women dwelling in Rome that came to see her. desiring at her ensample to be christian ¶ Among other saint Basille a virgin/ that was of the lineage of kings could not find the means to speak with Eugene for to be christian/ So made she her to be prayed by a messenger. that she would send her some instructions of the christian faith ¶ Thenne saint Eugene sent her two christian knights/ Prothus & jacintus toward the said Basylle. for to be by them taught in the faith of holy church/ The which she received worshipfully as apostles of Ihu christ/ ¶ All day & all night she was with them. speaking of the holy scripture/ And by cause they were Emyches. thereof followed no slander/ ¶ In the said time one named Cornille was pope of Rome/ which came to her secretly & christened her/ When saint Basylle was confirmed in the faith by the sacrament of baptism/ she came almost every night & visited saint Eugene. & all the widows that were christened went to the covent of saint claud the mother of Eugene & the virgins resorted to saint Eugene/ ¶ The said saint Cornyll at that time pope. went every Saturday & visited them/ expownyg unto them devout ympnes & songs all the long night unto the spring of the day/ ¶ Valerien & Galen in though days were emperors that which began to have the christian in great indignation for by cause the saint Cyprien converted them of Cartage/ & saint Cornylle the romans/ So was sent Paternus Proconsul in to Cartage for to bring the●● to death Cyprien that which thing he died ● by all thus he died a martyr ¶ The same time saint Eugene knew by the will of god/ that saint Basylle should be mart●ed for to keep her virginity. the which revelation she gave her to know & saint basil answered to Eugene· that also she had understand by revelation of god that Eugene should have a double crown of martyrdom. one for the merit that she had got in Alexandr●e & tother for shedding of her blood. that she should suffer for to keep her faith. Thenne saint Eugene yielded graces to god saying/ O my god. only son of the everlastyg god the father. that art come in to this vile world within the womb of the right holy virgin. I byse●he the right humbly. that it will please that to grant unto although virgins. which that hast committed to be ruled by me. the grace that they may come to thy everlasting joy/ ¶ Eugene after went with her virgins. and said to them such or like words in substance/ ¶ My sister's the vineyard is now ripe/ & the seeson is now come that the good wines shall be pressed out of the grapes with feet/ but after that the vine shall be strained & made well pure & clean/ It shall be presented for to be drunk in the rial court of the king/ And therefore said god I am the vine. And ye my disciples are the raysyns'/ My sisters that are springs & raisins of virgynytee be ever ready for to make fair & worship the law which ye hold. Virgynyte is the first showing of good virtues. nyhe neighbour to god like unto angels. mother of life friend unto holiness way of surety lady of joy. leader of virtue. nourysshinge & crown of faith the socours & yelder of charity ¶ And therefore my sisters we ought to desire none other thing so much. as to live in virginity/ & yet no●e great devotion we ought to have. as to die for her in this behalf/ ¶ Ye know that all earthly things come with great joye· but after departing they are cause of great heaviness & so they give a laughter & a joy sondayn for to be the cause● of weeping everlastingly/ For this life is but a moment to the regard of the life that evermore shall last/ And at the end all those that thereupon shall set their affection & love shall fall in to everlasting damnation/ ¶ Thenne my daughters sith that ye have abiden with me hitherto have in you constancy & perseverance unto the last end/ Weep in this world to the intent that ye shall have everlasting joy ¶ Now I beseech the holy ghost that he will keep you/ and I believe he shall preserve you in your vyrgynytee/ ¶ Desire not my bodily presence/ but if I have done any good works. follow me ghostly/ After that she had thus preached & exhorted them to remember the heavenly things for to flee the earthly. she kissed all them & saint Basille. & commanded them to god/ Thenne Eugene & saint basil departed fro them ¶ That same day one of the women servant with saint basil foresaid went toward Pompee. that which had trouthplyght this holy Basille. & showed unto him. that she & her uncle Helain were become cirsten. & that he should never wed her. beside this she said to him that she had with her ii Emiches. that is to wite. Prothus & jacintꝰ. that which Eugene had sent to her for to torn her to the christian faith And how she served them as god's immortal in kissing daily their feet ¶ Pompee as afraid went toward Helayn that was uncle & governor of saint Basylle/ & said to him/ Wyte it Helayn that now I will make my wedding & therefore show me basil. which is yeven to me by th'emperor & all the roman princes/ Helayn answered/ My friend I have nourished her during the time of her yongue/ For at the time she was in my kepy●ge for the love of her father that was in kinsman/ I have done for her all that was in me possible. but nevertheless she is out of my rule & hath her free choice/ & therefore if thou will speak with her go to her house/ ¶ Then was Pompee more angry than afore. & went an●e to her house/ So commanded he the P●●ters that they should go tell Basylle their mistress that he would speak with her/ The good lady sent him word again that she would neither see him nor meet with him/ & therefore he might well go home again/ ¶ Pompee was fulfilled with wrath more than he was afore. & through the favour of all the Senatours· came tofore th emperours. & said unto them/ O emperors right holy succour at this hour your subgets roman. and put from this noble city of Rome the new god's that Eugene hath brought in it. coming out of the land of Egypte/ It is long sith that the christian are letting the common we'll. For they done done other thing. but only mock with the holy ceremonies of our law/ They despise our gods right myghty.. saying that they been idols. ravysshing devils/ They change the right of nature/ they break marriage. & withdraw unto them the young daughters In saying that it is a dangerous thing that a bird shall take her spouse by wedlock/ What shall we do noble emperors/ by whom shall the romans be honoured. & also the kings subdued/ if the women that we ought to have to be our wives be take away from us. by whom we might have issue. to whom we might command/ Where shall thenne be the reparation of the strengths of the romans for the continuance of battles/ ¶ When Pompee had made an end of his words. all the Senators begun to weep over saint Basylle. And that notwytstonding Galen the emperor judged incontinent that she should take Pompee to her lord & husband/ Or else by weepen he should make her life to be brought at an end/ And in like wise Eugene. but if she would do sacrifice unto the gods/ And beside this he ordained great punishment to be take through all the city upon though that should hide by any manner the christian people ¶ And after a messenger was sent to saint Basylle/ that commanded her in the emperor Galiens behalf. that she should come speak with him. or else that she should take Pompee to her husband/ The good virgin answered that she would not/ And her spouse should be Ihu Cryst the son of the everlasting god & none other/ ¶ In saying the which words the messenger pierced through & through the body. & slew her/ ¶ After he take Prothus & jacyntꝰ. & brought them in to the temple for to worship the gods/ And as they came thither ● were making their prayers to Ihu christ. thyd●lle of jupiter that was in the temple was smitten to many small pieces/ ¶ Nicecius that was the time provost of Rome made them to be beheaded at the feet of saint Basylle notwithstanding that she was deed/ ¶ After that he sent for saint Eugene & asked how by her art magic she had converted so great people/ The good lady bold and steadfast in the faith/ answered holdly saying ●yn art is not magic But my believe is in that self god that hath a father without mother and a mother without father/ And the which father hath engendered him with out mother/ And she in like wise conceived him without knowledge of man/ ¶ My god & my master hath a wife a virgin. which engendereth a continual multitude of children/ ¶ His flesh is joined to the flesh of his wife a virgin· Without letting their kiss each other. they shall be everlasting in love/ And so are they so perfit. that all virginity. all charity. & all ordonnez of body is there kept/ ¶ Nicecius provost roman dreading the th'emperor should hear her speak/ for he doubted much least he should be turned to the christian faith by her wordes·s incontinent made her to be brought in to the temple of the goddess Diana. for to do sacrifice to the said goddess. or else to suffer death ¶ The good ladi Eugene put herself on both her knees. & heaving her hands toward heaven said/ O my god the knowest the secrets of my conscience/ that haste kept my virginity by thy l●ue that haste given to me thy blessed son to my spouse. that hath made to regne in me the holy ghost. I pray that now that thou wolte be with me presently. for to help me confess thy holy name. to th'end that all thoos that worship this idol may be confounded with their sacrifices/ & anon all the temple fell down/ & was all together broken. except the altar afore the which saint Eugene was kneeling/ ¶ And these things were done in the isle of Lych●anye in presence of a great multitude of people that there was come for to see th'end of saint basil Some began to call & cry laying that she was Innocent. & ●other called her Magycyen ¶ All this befall was showed to the provost. which made it to be known unto the emperor/ The which commanded that she should be cast in to the river of Tibre with a millstone at her neck. & it was done so/ But assoon as she was cast in the great ●●●me. the stone clave all in pieces. & the g●od lady was seen walk upon the wa●●. to th'end that the christian should know/ that the god that had saved saint Peter in the see. was that time with the good lady saint Eugene. to keep her that she should not be drowned within the said river of Tiber/ ¶ After Incontinent as she was had out of the stream/ & put in to an hot furnayse. out of which incontinent that she was cast in it. the heat waxed cold. And after they put her in a dark place. & the said emperor commanded that she should be left there the space of ten days without meet nor drink. & also without any light/ But nevertheless. within the place where she was thus kept. was seen a great light so bright. that all was light as it had be the light of the sun/ ¶ After this god that never faylyth his servants came & visited her. and brought her a loof of breed. as white as the snow/ & said unto her/ ¶ Eugene my true spouse & friend take the breed that I bring for thee/ I am thy saviour that thou haste loved. & yet loveth of all thy heart/ I shall lead the in to heaven upon such a day as I came down in the earth/ & incontinent he debarred ¶ So it happened that the day of the Nar●uyte of Ihu christ: that hang man was sent toward her. which slew her within the prison/ ¶ Her body was take of the christian. & buried in the way Latin. In the same place where she had buried many crystens/ Her mother Claudia came oft to weep upon her grave/ ¶ And among the other. she being upon the said grave about the hour of midnight saint Eugene her daughter appeared unto her. clothed in a gown of purple. covered with fine gold accompanied with a great number of virgins. and said to her/ Rejoice thyself my mother. for god hath set me among the glorious saints in his paradies. & my father with the patriarchs/ & upon Sunday next coming thou shalt be received with great joy in paradise/ ¶ Command to thy children that they have always in their remembrance the passion of Ihu christ. to th'end that they be partners with us of the sovereign joys of heaven/ And as she parted away· she gaaf such a light in the said place. that no manes eye could behold it/ Wherbi men may believe that she was accompanied of the right glorious trinity of paradise/ To thou which be infinite glory. & also looving everlasting/ by all the syecles of the syecles/ Amen/ ¶ Here followeth of saint Basille bishop of Capadoxe/ And beginneth in latin ¶ Basillius itaque et cetera/ Caplm. C.lix. Saint basil among the other of his time showed in earth as well by works. as by words a life covenable. ordaining & dysposing his said life by ghostly wisdom/ ¶ He gave unto Ihu Cryst his body & his soul. putting himself to divers daungeours & perils for the faith of our lord. & reproving many errors which he overcame & brought down. In his seventh year of age/ he was of his friends set to school. where he was abiding the space of .v. year/ During the which tyme. he almost knew all philosophy. ¶ After he departed out of Capadoce his naturel country/ & went to the city of Athenes. that thenne was mother of all sciences/ & there chastely heaved with a Doctor named Eubole/ Whereby he had the very knowledge of all sciences/ For he studied full busily with many excellent men/ ¶ Gregory the great that after the said time was pope of Rome by the space of xii year. In lain also & Lybanyen. they iii were disciples of the said saint Basylle/ ¶ He made a promise unto god that he should never eat breed nor drink wine till that he should have by the sufferance of god know the secrets of ghostly wisdom ¶ During the time of xu year that he studied in Athenes/ He knew all Ppylosophye. after the informing of the Greeks/ And finably he was right expert in the science of astrology. & other a●ter liberal/ But yet he had not learned the very wisdom. by the which folk learn to know their Creator/ ¶ So it happened on a night as he studied/ that he was Inspired with the holy ghost/ & purposed to know the holy scriptures/ Wherefore he departed out of Athenes. & went in to Egypte. In which land/ entering the hons of a devout bishop named Porphyre. the lad a life much solitary/ He required him meekly that he would common with him in the books of the holy scriptures. & divine teachings/ The which the said Porphire took him unto him/ and there he studied by an hole year. taking a great delight & pleasure in the said holy scriptures/ & eat none other meet but herbs & drank water/ ¶ After he axed of the said Porphire leave for to go in pilgrimage to Ihrl'm. aswell for to god worship the holy places. as for to know the great miracles that were done there. to th'end he should come to a more knowledge of the faith/ Porphyre seeing his devout affection gave him leave/ & recommended him to the grace of god/ And when he had done his pilgrimage/ he returned to Athenes where he had studied a long season afore/ ¶ He being there among the greekish Philosophers. he spoke ever to them of the holy scriptures/ & exhorted the misbelieved to believe in Ihu christ/ showing unto them the way of health/ & namely haunted gladli & hourly with his master Eubole/ ¶ And by cause he desired to reward him of the good that he had done to him in his childhod/ he would serve him in the faith of christ ¶ So sought he him for this cause in all places where men disputed/ & died so much that he fond him in the subarbes of Athenes. disputing with the other philosophers/ ¶ Saint Basylle hearing his master. that proposed a conclusion fals. rebuked him of it/ Whereof many at them present were somewhat abashed. and asked what he was that so b●●ly rebuked Eubole/ Whereat himself answered that it was god. or else Basille ¶ Thenne knowing that it was he. leaving all the Pphilosophers. came to him & made to each other a glad knowledge/ Three days they were together dysputing of divers matters/ ¶ Eubole that had be master to basil. opposed him of the definition of Philosophy/ & he answered th●●t his first definition was meditation continual upon death/ After he asked him. what was of the world/ & he answered that it was the same that was upon the world/ The words of the world are sweet. notwithstanding that it shall be full bitter to him that shall live in it vyciously/ But who that will be in the world. may not obey his sensualytee. & serve god/ By cause that none shall not serve well two lords. And that the naturel & manly desires are contrary to the salvation of our souls/ And therefore my master & commander said saint Basylle/ I pray the let us quicken our spirits. that been deed by sins/ And for to purchase life everlasting let us follow the teachings of th'apostles of the sovereign god Redeemer of all the world/ ¶ If we will put pain to obey him notwithstanding that we been all ready stricken in age. Yet shall we have asmuch of reward by mediation of his grace. as they that have be in his service from the time of their youth/ ¶ For it is written in the gospel that as great a reward had he that came at the hour of sext. as he the was come at the hour of Prime/ The doctor Eubole hearing the warnings of his disciple basil. began to say/ ¶ O Basylle. true shower & expownar of that faith of Criste. through the. I believe in one god almighty. In time past that I knew. I died show the. & now all that is mine I give unto the. & put in thy possessonn purposing to lead with the thou remenaunte of my life/ & if it please to my god Ihu christ. I shall receive within short time the holy sacrament of baptism/ Saint Basylle answered. O my master. blessed be our god that hath meekly lightened the in giving to the will & courage to forsake & leave the foul errors wherein thou were overthrown. through the vain & worldly science· and that now thou knowest his mercy. ¶ sith that thou will be with me· I shall teach the how we shall live in getting our we'll & in delivering ourself from the lettynges of this wretched world/ ¶ first we shall sell all that we have. & shall give it to the poor needy for God's sake. & after we shall go to the holy city of Iherusalem/ The which thing they died/ And clothed themself in raiments like christian people/ for to receive christendom/ ¶ And in going thither they turned many paynims that they fond in their way to the christian faith/ ¶ How Eubole was crystened in the Flumme jourdan/ And beginneth in latin ¶ Apprehendentes autem. & cetera Caplm. C.lx then when saint Basylle & his doctor Eubole were come in Ih●l'm. they went & visited all the holy places & worshipped them for the love of our lord/ After they presented themself tofore the bishop of the city named Marimyen. & kneeled before him bysechyge him that he would christian them in the flum jordan ¶ The said bishop received them much meekly/ & acompanyed with many notable persons sad them to the foresaid flum/ When the● were come to the bryke of the same. saint basil sat on both his knees/ & besought god devoutly that he would vouchsafe to show some token to them of his grace After he rose up & took of all his clothes for to enter within the flood. & thenne the said bishop went & christened him/ at which crystning a moche marvelous thing happened there/ For a great light as it had be fire making wonderful shining came from heaven upon them/ & out of the fire flew out a white dove/ the which after she had troubled the water flew again in to heaven/ Of which thing those present were much marveled For they had never seen so quick ne so great a light/ So began they to praise & glorify the name of god. and prycipally the bishop the continually remembered the love that saint Basylle had to the Redeemer of the world. They ii thenne together crystened & anointed with the holy oil. returned to Ihrl'm. & there they dwelled a year ¶ After the knowledge of which. they took their way toward Anthyoche/ & then was saint Basylle made Deaken/ ¶ How saint Basylle being a bishop composed the mass/ in composing of which he saw god & his apostles. beginning ¶ Convenientes. etc. Caplm. C.lxi MAny bishops were assembled in Anthyoche. the which chose saint basil to be bishop And after that he was ordained. he made his prayer to god. beseeching him that he would give him the gift of understanding by the which he might to the exaltation of the faith & his glorious name make a service or office to him agreeable in making unto him oblation of his precious blood/ And that in this doing he might receive the grace of the holy ghost ¶ The good basil after this request was by the space of six days as all changed & withdraw fro his thought/ But nevertheless he purposed to make the said service/ ¶ And on a night after the said days passed/ he had a sight of god. the which acompanyed of all his apostles. as when he wrote the words that priests proferon upon the breed. said to him/ Basylle after thy desire be thy mouth fulfilled of praising. to th'end that by thy own word thou make sacrifice unto me of my blood/ ¶ Saint Basylle that could not abide the sight departed with great fere. and went to the altar where he began to say & write this that here followeth/ Be my mouth fulfilled with loeving. to th'end that it sing ympne to thy joy/ With this he made many other orisons that been customably said when the body of our lord is to be consecrate of the priest/ the which are not to be written to any lay folk/ Nor to be had in communication but only among men of the church/ And after the consecration & elevation of the host. which was of breed. he divided it in three parts/ of the which he used the one in great dread & reverence. the other he kept for to bear with him/ and the third he kept for to be put in to a down of fine gold. the which he had do make for to be hanged over the altar. in by tokening of that same down that appeared over him when he was christened in the flum jordan/ ¶ Eubole & man● other clerks were then afore the gate of the temple: & beholding this mystery. they saw about him a wonderful light. which constrained them to fall to the ground/ And with this they saw a great multitude of men. all clothed in which raiments/ the which acompamed him in making the said sacrifice ¶ The mass done saint basil going out of the church/ all them present worshipped him. & putting before him their knees to the ground made him more great honour than they had be acustomed/ And at this cause he asked them what it was that had moved them to come there. & also the cause why they made him so great honour/ Thenne they told him the wonderful sight that they had seen/ of the which saint basil yielded graces to god/ ¶ And certain days after he gathered all the people/ In the presence of whom he put the one of the said three parts of the host in to the said down of gold. & hanged it reverently over the altar/ And this done. He for to comfort the people. and to confirm in the holy faith of Ihesu christ. made a moche fair preaching/ ¶ at which was the great abbot Of whom hereafter shall be spoken/ ¶ Of an Hebrew man that saw a child between the hands of saint Basylle when he divided the body of our lord And begynnyth in latin ¶ Divino quidem. etc. Caplm. C.lxii BY the will of god and during the time the saint Basille on a time among other song mass An E●rewe that was there saw a child between the hands of the said saint Basylle/ ¶ The child as it seemed to the said Hebrew was by this basil parted & divided/ And where they all after the mass said administered themself in receiving the body of our lord The said Hebrew man put himself among the other Crystens/ And so saint basil administered him an host as to the other/ And consequently asked to be administered with the holy chalices. that seemed him to be filled with blood/ And his asking was given to him/ ¶ And he keeping of either one part. bore it unto his wife. for to show it to her. and to confirm her in the vyson that he had seen/ ¶ And the next day after he returned to the holy bishop. and made himself to be christened with all his main/ ¶ Of one that forsook god. and gave a writing thereof. sealed with his own hand/ And beginneth in latin ¶ Illudius autem/ Caplm. C.lxiii A Holy man that had be Chapelayn to saint Basylle. and his sucessour in the bishopric of Capadoce/ And the which wrote unto saint Iherom the life of saint Basylle/ ¶ rehearseth that a Senator of Rome. called Protherius had a daughter. The which he would offer and sacrify unto god/ Thinking that she should be a religious woman/ But the devil enuyvous over all goodness ¶ For to let and withdraw the holy purposes of the said Protherius/ enflammed with the fire of concupisbence one of his household servants/ The which enamoured himself on his said daughter/ ¶ And by cause he knew for certain. that he was not her like for to have her by marriage/ He went to a master of magic/ To whom he showed his caas/ Saying that if he could learn him any mean by the which he might have the said daughter: He should give him a great sum of gold/ ¶ The Magycyen or Nygramancer answered that he could not do it/ ¶ But and he would he should make him speak with the devil/ which was his procurer/ By whose working he should well now have right soon his will/ ¶ Then the foolish lover answered to the said Magicyen/ That he was ready to do all that he shoal command him/ So that he might get all that he desired/ ¶ Then the said Magycien made him to forsake his Creator And to forsake his part of the joys of paradis/ And this done he made him to take him a bill containing the words that follow written only with his own hand/ ¶ My lord and my procurer/ by cause that I must withdraw out of the christian relygyon· and bind myself to thy will. to the end that thy subgettes been multiplied/ I send the this messenger bearer of my lettrers. which is desirous & taken with the love of a maid/ wherefore I pray that thou wilt do so moche for me. that his will be fulfilled/ To th'end that by him I may have joy and glory/ And power to command other/ and bring them in thy obeyslaunce/ ¶ This letter so made the Magycyen delivered it to the foolish lover/ and said to him/ That at a certain hour of the night/ he should go and put himself upon the graves of the paynims and Heretics/ And that there he should hold up his letter in the air. And anon certain messengers should come to him. which should bring him to the devil/ ¶ Thus died this unhappy wretch/ And suddenly came to him a great multitude of wicked spirits from the prince of darkness. and of wickedness. The which in great joy lad him tofore their prince/ Which was set up on hihe in a great chair/ And about him were a great multitude of devils without number/ In presence of whom he presented his writing/ ¶ And after that it was radde/ the said prince said unto him/ ¶ Now come hither my friend/ Dost thou believe in me/ He answered ye/ ¶ Yet again questioned him saying/ ¶ Dost thou forsake Ihesu christ/ he answered as afore/ Ye/ Thenne the prince of the devils said to him/ ¶ Ye christian men are false shrews/ For when ye have need to be helped of me/ Ye pray me/ And after that ye have got your desire. Ye deny and forsake incontinent to that ye have promised to me/ And soon after retonrne to your god which is so much good and sweet. and merciful/ That he refusyth not any Synnar/ ¶ But this notwithstanding/ if thou wolte that I shall do thy will to be performed and fulfilled to thy behoof & pleasure/ Thou must first give to me a letter of thine hand/ By the which thou shalt deny and forsake the sacrament of baptism. and the christian faith/ ¶ Secondly thou shalt promise me that thou shalt serve me in this world And at the day of doom thou shalt hold me felishyp. for to be with me afterward perpetuelly in all the torments that I suffer/ This unhappy man promised him all the same/ And incontinent all the devils. masters of fornication were sent toward the said maid. for to tempt and stir her to the love of the unhappy man foresaid ¶ The which suddenly was so take which love of him. that she might no there eat nor drink/ And after that she had borne this woodness a little space of time/ finably she said unto her father/ ¶ O my father have pity upon me/ For certainly I am sore tormented of the love of one of thy servants/ My father I biseche the show now what a love thou haste to thy child/ For if thou incline and fall not to my we'll thou shalt see me deed within short time/ ¶ The father began to weep saying Alas what is fall to the my daughter. What is he that will take fro me my treasure/ What is he that hath defoiled thee/ What is he that hath put out the light of mine eyen/ I would have married the to the sovereign king Ihesu christ. and to him a●owe thy vyrgynytee. for to serve him in devout religion/ My trust was to have be saved by the And thou art now wered wood and in to idle love ybroughte. and leaveth the love of thy creature/ Truly but if thou take Ihesu christ to thy spouse thou shalt put mine old age in to perpetual sorrow/ ¶ The daughter would not agree to the will of her father/ but answered/ My father if thou grant me not my desire. I ensure the that thou shalt see me finish my days through bitter anguish within short time ¶ The father fearing her words purposed himself to please her/ And sent for her said lover. for to make the bridal between them/ ¶ And after that he had taken to them all his goods. He said unto his daughter for his last word to her/ ¶ Go my unhappy daughter thou shalt repent the ones of that thou haste thus left god for to serve the devil/ ¶ After that they were married they dwelled together a certain space of time. During the which. the foolish lover thus wedded went never to the church And also received not his creature/ ¶ Whereof some took heed. and showed it unto the said daughter his wife. saying that her husband was not a christian man/ ¶ When the wretched woman had herd these tidings. she laid herself down at the ground as comfortlees and with her nails scratched her tend visage. & beat her white breasts. trowing to have slain herself for sorrow. ¶ After she said such words/ Ha my god never that person shall be saved that disobeyeth his friends/ Who shall send word to my father of my confusion Ha wretchedness is well happened to me In what unhap am I come. why was I ever borne. Alas that I was not after my birth caught in to heaven/ & as she was thus in such sorrow. her husband came trowing to have known the causes of her wrath/ ¶ And after that he had stilled and appeased her somewhat/ She desired him to go with her to the church for to receive together their maker/ ¶ Then the wretched man confessed his sin unto his wife/ ¶ The which as having force and courage of man ran unto saint Basille. and said to him/ ¶ Alas thou man of god have of me pity. poor and unhappy/ I have yeven my body for to be governed by the devil/ Have pity of me horrible inobedient. that would not obey my father/ ¶ And after that she had rehearsed & showed all the befall of her husband/ Saint basil sent for him for to wite of him if this thing was true/ Whereat he answered ye/ ¶ Thenne for to bring him to penance. He asked him if he would return for to serve Ihesu christ/ He answered he might not/ by cause that he had promised to the devil. that he should never do to him seruyce· and had given thereof his writing with his own hand to the devil/ ¶ Saint basil his answer well understand showed unto him the great mercy of god. and how he is ever ready to receive meekly our penance/ ¶ The good daughter kneeled before the said saint Basylle. & said to him O thou servant of god have mercy of our sin/ The holy man inquired of the said husband. if he had any hope to be saved. Whereat he answered that ye/ ¶ This hearing. he brought them in to a secret place within the church And during three days. he kept him there in continual prayers. And oft times both day and night he came. and visited him/ And asked him how it was with him. And he answered always that he had none hope more of life/ by cause of the cryings and callings that the devels made daily and nightly about him/ ¶ Which showed unto him the writing that he had made upon his promise to the prince of hell/ saying unto him ¶ Go unhappy man. thou art come unto us/ And not we to thee/ What we nest thou for to do/ ¶ The holy man comforted him. and moved and stirred him in saying to him/ That he should ever have steadfast faith and good hope in god. ¶ He gave him a little meet/ And blessed him with the sign of the Cross/ ¶ And after he made him to entry in his place where he was before/ ¶ when he had been there ●i the space of forty days/ The holy man came to him/ And examined him how he died/ ¶ He answered that he was in good surety/ For that night he had seen the said saint Basylle. that bataylled for him against the devils/ And that he had overcomen them/ ¶ Then the holy man brought him straight to his chambre where his sleeping place was/ ¶ And the next day by the morning. he gathered together all the clergy. and other folk of devotion/ To whom saint basil declared and showed this that followeth/ ¶ My children ye know that I am your Pastor/ And that I must yield account of your souls/ I had lost a sheep/ The which god hath sent again to me/ ¶ And by cause that the good Pastor for to quite his conscience ought to pray continually for his sheep/ I enjoin and command you that ye both day & night be with me for to pray god. to th'end that this sheep so come again to me may purchase his salvation/ ¶ So began they all together to pray god. with weeping & singing) Kyrieleyson (After the good pastor took the poor man by the hand. & brought him in to the church/ ¶ The devil unto whom he had done homage. & all his company. came to the assemble/ trowing to have take the poor synar out of the holy bishops hands/ & so began he to cry with an horrible voice. saying/ O thou holy man of god help me/ ¶ Thenne saint basil turned his words unto the devil & said to him What askest thou the devil dampened. & the worst of all other wicked tends/ It sufficeth the not that thyself & all th● company be dampened. but art about full belie through your cursed temptations for to make the poor creatures of god to false with you in hell/ The devil answered/ Basylle the dost me w●●ge to my great harm/ for I & my fellows here well the voices of them the sing Kyncleyson/ Saint Basylle answered/ God doth this to thy harm & not I/ The devil yet again said to him/ Basylle thou dost me great wrong/ for this sinner is come to me. & not I to him/ He hath forsake his Creator in my presence/ & thereof he hath give to me his writing with his hand written. for a witness of the same/ the which writing I go present before the everlasting judge/ ¶ Saint Basylle thenne said to the devil/ blessed be god/ My people shall never cease to pray/ nor shall not bring down their hands. which are heaved upward to heaven till that thou haste given again the said writing unto this poor sinner/ ¶ all this noble assemble made after more devout prayers. than afore had done/ And ceased not till that the said writing was taken in to the hands of the said holy man/ The which after the receiving of it. he yielded graces unto god/ And said to the synan before all the people that was there/ ¶ My brother knowest not thou this letter/ He answered ye/ And that it was written with his own hand/ ¶ Thenne saint Basille broke it in pieces. and brought him to the church for to make confession/ Which thing done. he received his Creator/ And after sente-hym home again unto his his wife/ The which of his great grace she thanked devoutly our lord/ ¶ Of a woman to whom her sins were forgiven by the prayer of saint Basylle/ And beginneth in latin ¶ Mulier quidam. etc. Caplm. C.lxiiii. A Woman rich & noble full of the vanities of the world· used evil of her faculties/ For she was prodyge & lecherous/ So that in all manner of her deeds she was unagreeable to god/ And as a sow doth lay herself in a fowl putdel. so was this woman wrapped in all filth & uncleanness of flesh ¶ And sometime by a singular grace that god gave her. she alone to herself made knowledge of the great multitude of her sins. and in weeping said to god/ Alas my Redeemer I that am a poor sinner. how shall I make satisfaction towards the of my sins/ I ought for to be the temple of the holy ghost/ And by my sins I have defoiled & hurt my soul/ I am the most unhappy of all the world/ & I believe not that ever any woman sin her christendom died so sin greatly/ and so abominable as I have done ¶ Alack how shall I mow be in certain that god will receive my penance ¶ And when she had well bethought herself upon her byfall/ God Inspired her to think upon the great evils and sins that she had sinned and done sin her youth unto her old age. And them she brought in mind. & wrote in a roll/ And this done/ she sealed them under lead/ And after purposed when saint Basylle should come to the church for to sing mass that she should deliver he roll unto him/ ¶ The which thing she died so in crying who an high voys/ ¶ O holy man and servant of god have pity of me most wretched of all other synnars/ ¶ Saint basil asked her the cause of her wailing/ and she answered/ Alas my lord I have written in this roll all my misdeeds and wickedness/ I beseech the that thou wilt not look upon them/ But vouchsafe to do so moche for me by thy prayers toward god/ That they may be forgiven to me/ ¶ I wot well that he that hath given me understanding and will for to know them/ shall enhaunse the prayer that thou shalt make for me in this byfalfe/ ¶ Therefore I beseech the succour me now at my great need/ ¶ The holy man took the roll of her/ And heaved his hands up toward heaven saying/ ¶ O my god it aperteynyth thy dignity. for to do that this poor sinful woman askith/ thou mayst put and enrase out within a moment all the sins of the world/ ¶ I beseech the meekly for her/ All our sins are in a certain number before thy majesty/ ¶ But thy mercy is without end/ ¶ His prayer thus done/ he set the roll upon the altar/ And there the holy man abode. praying god a day and a night continually/ ¶ The next morrow he called unto him the said woman in presence of some clerks. and said to her/ ¶ Woman thou knowest well that thy sin can not be pardonned· but by the power of god the which answered/ ¶ Holy father I by leave that that thou sayest/ And therefore I by seche meekly that it will please the to be mine helper toward him. ¶ Thenne the roll was opened. & at opening of it· It was found that all her sins were to her foryeven. except do great sin. which was not enrased nor put out. ¶ The poor woman was sore heavy. & discomforted. & fell to the feet of the holy man & cried/ O man of god have pite upon me. and like as thou haste prayed for all my synes. Yet again pray for me toward god that this sin may be also pardoned to me/ ¶ Saint Basylle began to weep & said to the woman/ My friend stand up. I have as great need of pardon as thyself/ For I am a sinner/ He that hath put out thine other sins may emase the same which is left behind/ And therefore if in time coming thou keep the commandments of god He shall not only forgive the this live/ But withal he shall give the the life eternal in everlasting bliss/ Thou shall go in to the Hermytage. where a man is named Effrem. to whom thou shalt take thy roll. And Ie●●st in god that by his prayers thou shalt be delivered of the same sin and shalt have of it a full absolution. to the salvation of thy soul/ ¶ The woman walked solonge through the wilderness that she fond the holy man Effrem So began she to knock at his do●e crying ¶ O holy man of god have pite of me/ Effrem that by the knowledge of god. knew the cause why she was come. answered unto her/ ¶ Woman go thou th● way for I am a sinner as the arte/ Whereby I have need of the mercy of god as thou hast/ The woman thenne cast to him her roll saying/ O holy father the bishop Basylle sendeth me to the. giving to me a hope. that through thy prayers the greetest of my sins shall be forgiven unto me ¶ Effrem said unto her/ Nay my daughter nay/ He that by his prayers hath got remission of thin other sins may yet do that the same sin for that which thou comest toward me shall be pardoned unto thee/ ¶ Torn again lightly toward him. to the end that thou mayst speak with him before his death/ The woman returned anon/ But when she entered in Cezaree the city. she met the corpse of saint Basille that men brought to his grave/ ¶ Then she made great cryings saying/ Ha poor unhappy what shall thou do now/ O holy man of god. why haste thou sent me to the holy father Effrem. sin that thou might get remission of my sin/ I believe it was by cause I should not give the man letting at thy death/ ¶ The poor sinful woman laid her roll upon the corpse of the holy man/ The which thing known of one of the priests that was at the burying of him he would see & read the same roll/ And opened it in deed/ But he fond no thing written therein/ ¶ Thenne he said unto the woman/ ¶ O woman what desirest thou Thy roll is without any scripture Thou knew not the Indulgence that god had done to thee/ ¶ All the people seeing this miracle. began to thank god that hath given might to the quirk. to enrase and put out by pardon the sins fulfilled and done by the wretched synnars/ ¶ Of joseph the Hebrew/ Which History is ann dexed to the said chapter/ joseph the Hebrew was some time a leech well expert in the craft of Physic. and so sure that in tasting the poulse of what somever person. he wist to say four or .v. days afore the decease of the sick the very hour that he should pass out of this world/ And by the great experience that he had in medicine/ He was sore envy of the other leches/ ¶ But saint Basylle that knew by revelation of god/ that in time coming he should be regenered by the holy sacrament of baptism loved him moche/ And oft comyned with him/ desiring him to forsake his error. and to torn him to that faith of christendom/ ¶ The which joseph answered to him upon the same/ that he should die in the faith where he was borne in/ ¶ Saint Basylle replied against his answer saying/ joseph believe that I shall tell thee/ Certainly I ensure the that without the sacrament of baptism/ neither thyself nor I shall not come in paradies. Have not thine elder faders been baptized/ Knowest thou not that for our redemption jesus christ hath take our nature in the womb of the virgin Mary/ And for that self redemption he was crucified and brought to death/ And soon after he rose from death to life/ and now he sitteth at the right hand of his father/ And at the end he shall come to judge and yield unto every one after that he hath deserved/ ¶ Then it is impossible without regeneration of the water & of the holy ghost/ and also without the communion of the sacrament of the altar. that we shall be saved/ But what soever exhortation that the holy man made unto joseph/ he would take no heed to his words/ ¶ It happened so the god/ which would call unto him the good saint Basylle. made him know the hour of his death. by revelation of god/ And thenne he sent for joseph the leche foresaid. for to judge the hour of his death/ joseph after that he had tasted the vain of saint basil said to his servants. that they should make ready his winding sheet for to bury him withal/ and that he could not live long/ ¶ Saint Basylle that understood this judgement. asked him how he knew it/ Whereunto he answered. that he knew it certainly by the feeling of his vain/ ¶ The holy man said unto him My friend thou wo●est not what thou sayest/ joseph answered to him/ this day shall the son go with the son ¶ The holy man said unto him. And if I they not till to morrow in the morning what shall thou say/ He answered. that it was not possible/ And that with great pain he should live yet an hour/ And therefore he told him that he should dispose of his business and of his church/ For he should die afore that the day should fail/ ¶ Saint basil said to him/ Now come hither leche/ What shall thou say if I live unto to morrow two of the clock/ ¶ He answered to him. That he should thenne die with him/ ¶ Saint basil said unto him/ Atte least if thou wilt die take afore the ●he faith of Ihesu Criste. and the sacrament of baptism/ ¶ then joseph promised him/ that if he lived as long as he had said/ without any manner delay/ he should be obeyssaunte to his will/ then the holy man made his prayer unto god/ to th'end that he would length his days. only for to torn joseph the Hebrew to the faith/ The which request god granted to him And in the morning next he sent for the said leche/ the which weening that he had be deed. came incontinent to his lodging/ ¶ But when he saw that he was yet alive. he fell down at his feet. and cried him mercy/ saying that there was no god so great. as the god of the Crystens/ ¶ And thenne he forsook the law of the jews. and took the christian faith/ desiring saint Basille that he and all his main might be christened/ ¶ The holy man said unto him/ that he should christian them hymselfe· And then the good leech joseph took him again by the hand/ and touched the vain of his right arm/ And after that he had felt it. he said unto him/ ¶ My lord thy nature is feebled & weary that thou should not con go to the church/ The holy man answered unto him/ ¶ We have our god which is creator of nature. the which recomfortyth us/ ¶ And how he it that the holy man had no naturel strength. yet went he to the church. in which the said joseph his company & Servants were incontinent christened/ And after the said saint basil brought the said joseph unto his Dortour/ and there was yeven unto him a spiritual fo●e. in rehearsing unto him the joys of heaven/ ¶ soon after the holy man disposed himself for to sing mass/ ¶ And after that it was done. he kissed all the principal of the church & the lords of the town/ Unto whom he Recommended right busily joseph the new christian/ ¶ After he went again to his house/ In which yielding graces' and thanks unto god. betook his soul in to his hands/ ¶ When the good joseph in his science had well considered the death of the said saint Basylle. he said/ ¶ Truly holy father basil/ ¶ If thou had would. thou shouldest not as yet have died ¶/ And this he said. by cause that he knew well that he had lived long over naturel possybylytee. ¶ The next day with great honour was his body buried within the church/ ¶ Gregory that for that time was bishop of Nazance. when he wist that saint Basylle was discessed/ He came to his Te●ment and laid himself down over his body. making upon it great lamentations/ ¶ And nevertheless he cried to the people with a high voys/ ¶ O people rejoice now yourself and make orisons unto god/ Singing ympnes and psalms/ And cease not to make remembrance of the holy man basil/ ¶ moreover after the coming of the said bishop. came there twelve other the which together laid the holy corpse in to his sepulchre/ Which was of Marble within the church of the glorious martyr Ysichrus/ In which the good holy man Leoncius his Predecessor was was buried/ ¶ And saint basil died the first day of january/ the fifth year of the Regne of the emperors governing Valentis and Valeriani/ ¶ Here followeth of the holy father Effrem/ And beginneth in latin ¶ Fratres ena●racionem volo facere/ & cetera Caplm. C.lxv. Saint Iherom maketh mention in the last chapter of the first part of the life of faders of the holy hermit Effrem yt. was unknown of saint Basylle ¶ And of the which Effrem saint Iherom saith to have had knowledge by telling unto him made of certain faders/ ¶ And for to show thereof. It is truth that the said Effrem was borne of Syrie/ He being in his hermitage a friend of his showed unto him the perfit estate of saint Basylle ¶ And for to have of it some experience. he prayed god right heartily that it would please him to give him by revelation some knowledge of the holiness of saint Basylle/ Our lord that herd his prayer made to him such a revelation That is to wite that he being as half a sleep and half waking. he saw a pillar of fire which was so long that it retched to the heaven/ And in seeing the same. he heard a voys that said to him ¶ Effrem Effrem. such as thou seest this pillar. such is Basylle/ Then went he in to the church of Cezaree in Capadoce. where the said saint basil was upon a day that men made solemnity of epiphany/ ¶ And by cause that he understood no Greek. he took an expowner with him. to whom he said when he saw saint basil ordained in so great honour/ We have lost our pain/ For this basil is not such as I have seen him/ ¶ The same time saint Basylle was clothio in such ornaments. acompanyed of many clerks/ ¶ So was Effrem angry in himself/ saying we hermits endure both cold & heat in the wilderness. and have no reward/ And this basil here which is in honour proffered is a pillar of fire/ ¶ And as he was in this melancholy. saint basil sent to the holy father Effrem one of his Archedeakens for to tell him that he should come. for to speak with him/ ¶ The Archedeaken came to the said holy father Effrem. and to him he said/ ¶ Thy father Archebisshopp of Cezaree sendeth the word that thou come speak to him/ Effrem answered to him/ ¶ My friend it is not to us that thou should speak/ We been not they that he would have/ For we been Strangers The Archedeaken reported this answer to saint Basylle. which sent him again to saint Effrem· & charged him to do his message in this wise/ Sire Effrem I command the to come to thy archbishop/ Effrem was much marveled. & gloryfyeng the name of god answered to tharchdeacon/ Truly basil it is a very pillar of fire/ For the holy ghost speaketh by his mouth/ They never had seen each other. but in spirit ¶ finably the service ended Effrem came to saint Basylle/ & thenne they made th'one to tother devout salutations Saint basil greeted him in this manner/ O father of holy hermits thou art welcome/ thou that haste multiplied the disciples of Ihu christ thou arte welcome Alas good father thou haste moche pain. in coming hither for to see a poor sinner. god yield the meed after thy labour/ ¶ Effrem answered to him/ & to the holy father all that thy heart desireth/ After he received his maker of the hands of saint Basylle/ And when they had be long together. Effrem prayed saint Basylle that he would grant to him a request/ Saint basil said unto him/ Command me. & say what thou will For I am greatly bound unto the forth travail that thou haste take for to visit me/ ¶ Effrem said unto him. I know that all that thou shall ask of god shall be of him granted unto the gladly/ For it is written that god doth fulfil the will of those that dread him. and shall enhance their prayers/ Therefore I biseche the that thou wilt pray him that he will give me that grace. that I may speak Greek/ Saint basil consented unto his request. saying that it was honest/ ¶ Thenne they set themself to prayer. & were so long enough/ And this done saint Basille rose up. asking to saint Effrem why he made not himself to be promoted to the order of priesthood. sith that he was worthy to be a priest/ Whereat he answered. that he deferred to do the same. taking himself unworthy thereunto. by cause he was to great a synar/ Saint Basille answered unto him/ After my mind. would god thy sins were mine. ¶ Yet again they kneeled on their knees to the ground/ & anon the tongue of the holy father Effrem was informed to speak grekysshe language & readily began to speak it. as he had be born in the mids of Grece/ ¶ They yields graces & thanks to god therefore in looving & praising his glorious name/ And after they were three days together/ During the which space. he that Effrem had brought with him. for to be his Expownar of Greek language unto his mother language. was made deaken/ And the holy father Effrem also ordained in the order of priesthood/ And after they commanded each other unto god giving thanks unto him of that they had seen each other/ ¶ HEre endeth the first part of the life of Faders. and after followeth the second part/ ¶ Sequitur secunda pars ¶ Here followeth the second part. ¶ Here followeth the second part of the life of holy faders of Egypte containing in diverse books many laudable exhortations for to induce all persons/ principally men of religion to live solitarily and well with some fair histories exciting to flee vices and ensyewe virtues/ as more largely is declared in the table I set at the beginning of this present book where the chapters been declared all a long/ aswell thoos that are contained in the precedent & first part as in this second/ and in the third & fourth parts consequently following/ and all together translated from Latyn in to french out of the books that thereof have be made by the right devote & approved doctor in holy church saint Jerome. And first the prologue beginneth in latin Vere mundum etc. WHat is he that doubteth/ but that the world is kept and preserved by the merit of saints/ and among other by thoos of whom the life is written in this presence volume/ the which have fled all concupisbence & in all have forsaken the world. Reputing as for nought all that is in it. And for to withdraw therefrom fully their affections and them to turn unto god would inhabit & dwell in woods desert. Some in ●aues/ and other in roches & high mountains/ without to have had any care or business of their meet or of their drink. And as having their only confidence in the medefulnes of god/ they have gone without silver/ without breed and without any other meet in to solitary places where as no person haunted nor no goods grew there but herbs & wild fruit. O thing wonderful. They never had hunger ne thirst but have be sustained & fed only of the grace and mercy of our lord. So ought we well to love our god when his will is that through their merits we may be assuaged of our evils by their supplications whereby we obtain the remission of our sins. ¶ Ye that read this present book take no heed to the language rude and ill ornated/ but only to the substance which is fruitful. The divine science Requireth not to be fulfilled with sophistications nor propositions ornate or polyshed/ but only of matter of truth. Sometime ornating of words maketh the proposition to be withdrawn fro the truth. The holy lives and devote conversations of the worshipful patriarchs and prophets/ as Abraham. Ysaac· and jacob. Moses. Hely and johan been reduced and showed by writing/ not only to the end that they shall be glorified here/ For they are glorified of god in heaven right highly but also to th'end that by their virtuous works we may take doctrine of troth and ensample of good life. ¶ diverse exhortations here followen which begin in latin. Quiden sanctorum senior etc. SOme religiouses persons questioned one of the holy faders of Egypt why he died so great abstinence. Whereunto he answered in this manner My children it is of necessity that we hate all the rest of this present life and all bodily delectations and replection of belly/ without to Require any honours to be done unto us of men/ and our lord Ihesu christ shall give us honours celestial/ life with rest eternal/ and glorious gladness with his angels. This holy man said that meet and drink are to man behoving of necessity/ but not withstanding men ought not to take them but for to sustain the body and not to the full belly as much as it could well take. sleep in likewise behoveth kindly unto man/ but also we ought not to sleep as much as the body desireth/ the reason why is/ because when we sleep as much as nature appetite is/ the body thereby waxeth slothful whereby he is not so ready for to work. And to the contrary watching yieldeth the thought & the wit of man more subtle and more clean And therefore said the holy faders that watching in good works well ordained illumineth the thought. And the watchings super flu and Inordynat bring forth franesye and madness and grieve the heed and the body full fore. Semblablyyre behoveth unto man not against some other for to move his passions/ but for to be angry against himself and his sins/ to the end that more easily he may put them from him in amending of his life. ¶ Therefore when we see our neighbours or other do any thing against the commandment of god/ we aught to anger ourself against them for their sins/ and such sharply to correct in all diligence to th'end that after their correction and amendment they may be saved and come to everlasting bliss. ¶ Another holy father being in the mids of the deserts living there in marvelous abstinence as Inpossible to be borne/ was inquired and questioned of some of them that sore marveled of his perseverance/ and how he might endure in a place so dry and barren the great penances that he bore there. Where at he answered that the poverty that he suffered in this world was not one hour of the pains of hell. ¶ And more he said that it was beautiful to us for so little a time as we have to abide in this mortal life to do penance and resist against the desire of the flesh/ to th'end that we may have the recompense that never shall fail/ that is the glory eternal. ¶ God in diverse manners giveth socours and aid to them that for the worship of him done and accomplish things that be above nature. And to this purpose men find that some time was a holy father in Egypte/ the which by his holy conversation was wonderfully envy of the devils that oftentimes grievously beat him. ¶ And one day among other they tormented him so sore that on the morrow by the hour of prime he found himself so unable by feebleness of his body/ that him seemed he was come to his last day/ aswell by cause of the grief that they had done unto him/ as also by cause he had fasted to long/ but notwithstanding he disposed him to fast unto the hour of . ¶ Soon after at the same hour to himself he said that he should carry unto the hour of se●te/ & always he died for hunger. ¶ Consequently when se●te approached/ he purposed to fast unto the hour of none. And thus by many days he took upon him such penances. ¶ One day as he trowed to have taken his repast he saw a great smoke come out of the basket wherein he laid his breed/ and the which smoke went out at the window of his little ●elle. So purposed he to himself that he should not eat that day/ and by these abstinences was the said holy father so confe●ned in the faith/ that he was two days without hunger ne thrust. ¶ And by mean of which abstinences and the help of god he restrained and brought under feet the temptations of lechery and gluttony. ¶ On a time certain brethren went out of their monastery for to visit the holy hermits in the desert. And as god led them they arrived in the little house of the good holy father for said/ of whom they were right sovyngly received. And because that he saw that the said brethren were weary he made them eat before the hour accustomed & them presented of such goods as he had. ¶ Coming toward even and after they had accomplished their orisons/ aswell diurnal as nocturnal/ the holy hermit departed from them. And he being in his garden he heard that the said brethren complaining them saying the one to the other what is this/ these hermits here make better there than we do that are founded in our monasteries. The hermit held his peace/ and on the morrow in the morning they took leave of him/ & went to the hermitage of another that was not far thence. ¶ The hermit that had lodged them the night afore & with whom they had taken their bodily repast prayed them that they would great in his behalf the hermit toward whom they purposed for to go/ & that they should tell him these words. Beware that thou war not thy coals. And they promised him to tell him so. When they were come unto him they gave him greeting after their promise. He understood well what his father hermit meant by the greeting that b● him sent. So made he anon these religiouses that were come to him to make baskets and mands till that even was come/ and himself wrought with them. When night was come/ the hermit made his orisons not only after his custom/ but also many suffrages he added thereunto. After this he said to the brethren that were come to him. My brethren and friends/ our custom is not for to eat every day/ but sith that ye be come this day we shall soup Then he took them breed and salt and a little oil over a few coals. Their refection thus take the hermit set himself to orison and was thereat almost unto the day And then he said unto them. By cause ye be traveled my brethren we could not say all the service that we are wont for to say/ therefore rest yourself a little. ¶ In the morning when they were up they would go their ways but the hermit would constrain them to abide there with him two or three days. This notwithstanding when they saw his abstinence they departed at night without leave to take of their host. The which inconvenient happened to them/ because they had grudged against the first father hermit that well had received and feasted them at their coming. ¶ And by this history ought to us to be noted that it is not always of necessity to make good there to all persons/ namely when they be unkind and unknowing the services that men have done to them/ ¶ faith and perfit charity make to forget often the worldly concupiscences. And to this purpose it is here recited/ that on a time a holy father went for to visit one of his fellows which received and entreated him much lovingly and made meet ready for him but they would feed their souls afore their bodies. ¶ So went they both together for to pray god/ and rad the psalter and the prophecies where they took so great pleasure that they where in their orisons still a day & a night ¶ then they knowing to have such passed the day/ they devised together in speaking of holy scriptures/ and were thereat unto the hour of none. ¶ After they took leave of each other & went again to their cells or little houses. ¶ And he that had set the pot at the fire with meet/ he was sorrowful & heavy when he came to his house of that his fellow was gone without to have taken there his bodily refection ¶ And by all this we see how by the sustenance spyrytu●ll they forgot to take the refection corporal. ¶ Where as men ought to think discreetly and by waarly delyberation/ if a thing is lewfull to be done or ever it shallbe begun/ is here recited that Zenon the good abbot as he go to palestine found himself by the way so weary that he was constrained to lay himself done under a tree/ nigh which tree was a field full of a fruit that we call a gourd. ¶ So thought he for to take one of the said gourds for his refection saying that in his going he should take no great thing of value. ¶ But or that he took it he imagined that to take it without leave it were theft. ¶ So he considered in himself the torment that is ordained for thieves when they have rob any thing. And for to within draw if he could endure such torments/ he put himself in the great heat of the son/ and there so joined by the space of five days without to depart from one place. And seeing by the great heat of the son the which he might not bear/ yet should he less endure the said torments. He said to himself that he should be no thief/ and that it was better to do his work and live soberly/ than to grieve against his own self the mayest divine and to be in danger of other and of justice. considering namely that which is written/ labour with thy hands and do thy business and certainly thou shalt have meet and drink suffycauntly. ¶ humility against pride/ and abstinence against lechery are unto us necessary. ¶ To this purpose we read that sometime was a disciple of one of the holy faders/ the which was continually tempted of the sin of fornication. Nevertheless by mean of the grace of god/ he resisted against it/ aswell by fasting and prayers/ as also by traveylling his body. ¶ The holy father his master seeing that he took so moche pain and travail upon him/ said unto him. ¶ If thou wilt my son I shall pray god that he will take from the this passion that thou bearest/ to the end that thou have not so much pain to resist against the temptation of the devil. ¶ The disciple answered. My father I know that this to do I have great pain/ but also I hope to gather of it more fruit. For the more that I feel in me the rebellion of the flesshe· I employ and enforce myself moche more to fast and to pray more/ than I should do if I had not the said temptation. ¶ Nevertheless I beseech the that thou wilt make unto go this Request/ provided always that it will please him to give me force ever to persevere in good works. ¶ The holy father then said unto him. Now I know that thou art of good will and that thou puttest thine intent and thine affection sovereignly to please god. So weet it my son/ that by the patience that thou shalt have in resisting/ thou shalt acquire the salvation of thy soul. ¶ And this witnesseth saint powel that said to this purpose against the devil. I have led good battle for I have gotten the field. And because I have well kept the faith/ from bensforth I shall enjoy the crown of justice/ and not I only/ but also althose that love god and wait upon him. ¶ Some time was another brother that in like wise was sore tempted of the sin of fornication. One night he roose up and went toward an holy father devout and replenysshe of all virtues to whom he confessed his caas ¶ The holy father knowing his trouble/ began to admonest him of the virtue of patience reciting unto him that which the psalmist saith in the xxv. psalm. Thou that art in temptation resist with all thy strengths be thou steadfast and take good courage for to sustain the commandments of god. The brother comforted of these words went again to his hermitage / and soon he was tempted as he was before/ wherefore he returned again unto the said holy father which recomforted him as he had done afore. And with this he gave him an hope/ saying that if he persevered constantly/ god should send him aid and socours. ¶ So returned he home/ but he was more tempted than afore/ and came again to the said holy father and besought him that he would pray for him. ¶ The holy father gave him ever a good hope and recomforted him in the faith/ saying that without any fault the tempter/ that is to weet the devil should go from him all confuse if that he resisted courageously/ saying more/ that where a battle is more sharp & there as men suffer most of the party adverse/ the victory is there more noble and more dign of loing. ¶ And to this purpose said Ysayas/ that the hand of god is ever strong enough for to succour us/ and his e●re is ever ready for to hear us/ but we may not go in paradise/ but by many pains and tribulations ¶ The brother saying all these fair admonitions/ would no more return to his hermitage/ but abode with the holy father ¶ And from hens forth he resisted against the temptations of the devil of hell leading a life right holy and dign of praising. ¶ The abbot Moses was in likewise tempted of the sin of fornication so strongly that he might not abide within his chambre/ and for to find remedy thereto he came to seek socours and comfort unto an abbot named Ysodore/ of whom he was somewhat comforted in admonesting him to resist if he would be champion and very knight of god. ¶ But nevertheless the said Moses prayed him that he should not return to his chambre ¶ Thenne Ysodore saying that he would not go a way/ he brought him unto the highest place of his house/ and made him to look out at a window toward the part Occydentall. ¶ And as he looked up to the air/ he saw a multyde of devils. ¶ Thenne Ysodore said unto him that they were thoos that tempt the servants of god. ¶ After that he made him to look out at another window toward the part oriental where he saw without number more of good angels than he had seen of bad. ¶ Thenne Ysodore said to him that they were thoo that god sent for to succour us in all our necessities/ and for to help us to resist against the devils temptations. ¶ And sin said to him such words/ wite it then Moyse/ that if thou wilt help thyself/ thou shalt overcome the devil lightly. For we have more of good angels to help us to resist if we will do it/ than there is of wicked spirits for to tempt us ¶ then was the abbot Moses comforted/ and went again to his hermitage utterly delivered for to resist against the said temptation. ¶ A wonderful & laudable constance had another hermit doing penance in Sychye for because that afore his profession in the life heremytarye he had known carnaly a moche fair woman. ¶ The devil that ever shall mow beguile & deceive the friends and servants of Ihesu christ/ brought again full oft in his remembrance the same woman putting afore his eyen the great beauty of her. It happened by sufferance divine that another brother came out of Egypte that showed unto him as truth it was/ that the said woman was deed. The which thing heard by the said brother/ he went to the place there she was buried/ and sin took a way the earth that was upon her and spread his mantle over the deed body which was all rotyn/ and marvelously he began to rub and stir the same his mantle against the rotynes of the said woman's ker●as. ¶ And this done he went again to his hermitage ¶ And when any temptation of the said woman came to him/ he put a fore his eyen the said stench and enforced himself to feel it till that the said temptation was passed/ saying to himself. Corrupt carrion take thy fill of the body that so much inordinately thou desirest. ¶ And by this he resisted constant●ly to the sin of fornication and lechery. ¶ Who soever will keep his chastity/ be ought not to haunt in places where women be/ all be they never so perfit. ¶ Two brethren hermits sometime departed together out of their hermitage for to go to the city next by them to sell all that they bad laboured with their hands in a year for to store them of some necessary things. ¶ They come to an in/ and after that they had sold all/ one of them went for to seek their provisions & necessities for all the year/ and the other tarried in the house where as they were lodged. In which house atte the entysynges and temptation of the devil he committed the abhorred sin of fornication. ¶ When the other was come to him again/ he told him that it was time to go to their home. ¶ He that had done the said sin answered that he could not return declaring unto him his sin/ and that he was all desperate for the same. ¶ That other seeing that he was in danger to be dampened/ for if he had abiden with the world/ happily he had be habaundonned/ not only to this vice foresaid/ but also to all other/ for to reduce him to the way of healthful penance he swore and affirmed unto him against truth/ that in likewise he had done such an other sin/ him giving to understand that it was better that they should return and do penance such as the holy fathers should enjoin them/ than thou they should ever contynuwe to do evil. ¶ After be recomforted him of the great mercy of god/ to him saying that he never leaveth the sinner so that he will return to him by way of penance. So went they both together out of the city. ¶ And he that had not sinned made like penance as his fellow died for to give him courage & good exemple to require & also for to have a very hope to obtain of our lord his grace and mercy. ¶ And within a while after god showed unto the holy faders by revelation divine the troth of this befall/ & that the one gafe his body to penance for the salualonn of his fellow/ how be it that he had not done the sin. ¶ Men may do no fairer almose than to give his body for to save his even-christian & to pray god for his soul. ¶ An other brother there was that semblably was tempted of the sin of lechery/ wherefore by diverse times he camto one holy father that was dwelling enough nigh him & ever he besought him that he would pray god for him/ but the more that the holy father prayed/ the said brother to more busily required him to pray for him. ¶ And for this cause the said holy father was both night & day in orison for him/ but it profited him nought/ whereof the said holy father was sore discomforted knowing that his orison was not herd. ¶ But our lord for to comfort him showed to him a vision the cause why he was not heard/ & that it was by occasion of the negligence of him for whom he prayed/ the which would not help himself for to resist courageously against the temptation of the devils/ but rather took a pleasure to see the illusions that the devil presented unto him putting in his mind the remembrance of many dyshonost women. And how well that in these foolish illusions his good angel that was full heavy and sorry as him seemed of that he resisted not against the said temptations/ nevertheless he made no force for it. So said he to the said brother. My friend but if the take courage of thyself casting a backo the delectations that the devil presented to the I can not help that by my prayers And therefore thou must put thyself in orison & to fast/ to sigh & to weep/ & other abstinences to do. Thou knowest that the leche when he will give to the patient some remedies against his malady/ if the seek keep not himself from such meats that been contrary to his health/ with great pain the leech shall he'll him. ¶ Also thyself the art in deadly sin thou puttest no pain to recover the grace of god that thou hast lost/ but dost the contrary of that he commandeth the to do through the pleasure that thou takest in the temptations of the flesh. Therefore help thyself/ & god shall help ye. For otherwise the holy faders that are leches spiritual should not con because to restore to thy soul her health. ¶ The brother by these remonstrations took at his heart so great contrition that he obtained the mercy of god/ & the slanderous & wicked passion of lechery went a way from him. ¶ For no manner of need that a man hath he ought not to suffer the any young woman serve in his house/ all be she his kinswoman or otherwise. ¶ An her mite being in his hermitage & doing there penance was by one his kins woman wretchedly deceived. For the devil stirred the same his kins woman for to see the said hermit in his hermitage where he received her benignly/ & at this cause she bode with him a space of time/ the which time/ he knew her carnaly. Not far from the same hermitage dwelled a holy father right devout/ the which by many days afore the case was happened/ when he put water in a vessel of his own for him to drink/ incontynene as he would take the vessel trowing to have drunken of the water/ the vessel turned upsodonne in his hand & spilled the water & could not drink out of it. Then he thought he would show this to his fellow for to know what it mente. So took he his way for to come to his hermitage/ but he was beclipped of the night and constrained for to go lie in a Temple where Yooles were. ¶ As he slept within the said Temple/ he heard the devils that said one to the other/ how that night they had made an hermit to fall in the sin of fornication with a woman that was of his sib. ¶ The holy hermit hearing these words was thereof sore marveled. ¶ On the morrow act spring of the day he began to walk forth on his way unto the time that he was come there as his fellow was. ¶ And entering in his hermitage he found him trystefull and sore to the death. ¶ After his greeting yeven unto him told him how his water died spill out of his vessel when he should drink/ and that for to have his counsel in this matere/ he was come toward him. ¶ That other that had done the said sin of lechery answered. ¶ Alas my brother I have greater need of thy counsel/ than thou of mine/ for the last night I fell in to the fowl dishonest and abominable sin of fornication/ whereof I have offended my god and my maker wickedly. ¶ Thenne his fellow said to him/ that he wist it well and showed him the manner/ how he being a sleep within a Temple of idols had heard the devils saying the one to the other that which is said. ¶ Then he that had sinned as without hope would have gone to the world and forsake his hermitage. But that other recomforted him aswell as he could/ praying him to abide still in his tell/ and that better it was to sheve out the said woman to th'end they two together might do penance till that god had pardonned him his sin/ the which thing he died/ and sith led a life much devout and holy. ¶ When men are overmuch vexed & travailed of the devil/ and tempted of the sin of fornication/ the sovereign remedy is to occupy himself in prayers and orisons/ or in temporal works/ and flee idleness which is the rote of all vices. ¶ To this purpose we read that an holy hermit being in a place named Celya/ the which by the devils was sore tempted for to accomplish the sin of lechery. He considered in himself that it was of necessity that he should set himself to some work by the which his body were strongly travailed ¶ Now this brother was a potmaker/ so advised he that he should make a woman of earth/ & in deed he died so/ after that she was made/ he said to his thoughts the tormented him of the sin of fornication that he had a woman to keep. But because that this notwithstanding he was ever tempted as above/ he imagined to labour more than he had done tofore/ & made children of earth saying after to his thoughts when they moved him to lechery that he had both wife and children. moreover for to overcome his passions/ he purposed to labour more than he had done afore/ saying that needs he must travail/ aswell for to get his wife & children their living/ as also for to cloth them. finably he suaged and travailed his flesh/ so that with pain he might remove himself. ¶ And thus god seeing his great perseverance took away from him all these foul thoughts and him replenished with his grace/ whereof he glorified and gave thanks and lauds to the name of our saviour and redemptor Ihesu christ Nothing is more light to be brought than is the temptation of the sin of the flesh. ¶ And because that in the said sin soon take great and inordinate love. It is of necessity that the nourishing of the said sin be put away by orison and making lean of the body. ¶ To this purpose a brother asked once to an abbot named Poemen what thing he might do for to resist against the sin of fornication/ whereof he suffered and endured so great pain that he lost thereby his intendment and be came as furious. ¶ The holy abbot answered unto him that the sovereign remedy had be found by the prophet david that saith. ¶ I have struck the lion/ and often I have slain the beer. That was to say/ that he took a way the woodness and the enforced anger of his heed. That was the bowing and inordinate will of this sin of fornication. ¶ And by this mean also by the labour & vexation of his body he despised & overcame the sin of fornication. ¶ Here finished the exhortations how men ought to eschew the sin of fornication. ¶ Other exortations followen for to acquire the virtue of patience and humility beginning in latin (Dicebant sancti seniores etc. OTher exhortations writeth saint jerom for to have the noble virtue of humility which is the fundament of all virtues/ and also the right necessary virtue of patience. And first he putteth an exemple of an holy hermit that inhabited the deserts of Sychye which was boundman and thrall to some lords dwelling in the city of alexandria. This hermit every year came done from his hermitage in to the city for to bring them the pension that he ought to them as the servants done to their lords/ but the said lords that toward him had great reverence & perfit love came him against requiring him that he would pray god for them/ when he was come his custom was to give them their said pension/ and to put water in to a bassyn for to wash their feet as holden he was to do because of his said lordship. ¶ The said lords that would not that he should serve them of so low service said unto him. ¶ O father right benign/ do not unto us so great wrongs/ as for to wash our feet. For surely thou anger'st us if thou do so. ¶ Thenne the holy father answered to them. The almighty and sovereign god Ihesu christ hath ordained you to be my lords and I to be your thrall whereof I thank him/ and therefore I ought to do to you this service as your bound man. ¶ I pray you right heartily that ye will take a worth this little service/ and that ye receive the pension that I own you. ¶ The lords answered that they should never take pension more of him. But he answered against them saying/ if they took not the said pension/ that he should never return to his hermitage/ but should serve them all his life. ¶ Then they fearing lest he should be angry/ and to th'end he should go again to his hermitage/ they took the said pension/ and gave it incontinent to the poor folk for god's sake. ¶ Ones upon a time they questioned him why he brought to them this pension as a bound man sith that they would not take it. ¶ And he answered he died so for to quite him of the obligation where of he was bound to them/ and also fearing lest he should lose the merit of his fasting watching and orisons/ if he paid not the pension that he ought unto them/ supposing in his mind if he paid it not/ that the goods that he died in his hermitage should return to the profit of his lords under whose lordship his oratory or little house was build and set. ¶ Good and kind fraternity is often cause of devotion/ but yet much more the ghostly fraternity. ¶ Two men were brethren german and ghostly brethren/ for they were both together religiouses. ¶ The devil envy of all bounty trowed to have departed them one from the other and would have put dissension between them. ¶ It happened once that the youngest of both lighted a candle atte even. And as he should put it in the candelstyck/ the devil Inuysybly made it to fall done to the ground and put it out trowing to move noise & division among the said two brothers. So rose up the eldest brother in great wrath smote the youngest/ the which dying at ground began to say. ¶ O my lord be patient I shall go light it again. The devil seeing that the youngest had given so gracious an answer/ and that by this mean he might not bring them in dyfferente/ incontinent he went from them all confuse. ¶ And the next night the devil showed it to the prince of the devils/ saying that for the humility of the youngest religious be could not have sewed hatred nor dyuys●on among them. ¶ saying more over that our lord by occasion of his said humility had spread over him his grace/ whereof he was sore tormented. ¶ The priest of the law that hearkened the narrations of the same devil was wonderfully abashed And considering the great loss of the souls that the devil drew to him by the train of idolatry/ went to the holy faders for to be Instruct of them in the doctrine of our blessed saviour & Redeemer Ihesu christ. Reciting to them this that the devils had purposed that same night. And finably after that he was baptized he took the habit of an hermit. And sin by the mean of the grace of god of the which he was replenished/ he was a man of right holy life. And principally he was so humble/ that all the faders were marveled of his great humility. And he affirmed that the virtue of meekness is that same that most overcome the devils of hell. ¶ Also by meekness god our blessed saviour and redemptor hath vyctoryously brought under foot all the puissance of the devil. ¶ More over he certified that another time he heard the devils say/ that when they tempt any by motion of Injury the one against the other/ if the one suffereth patiently the Injuries that be done to him/ praying him that of Iniuryeth him to have patience as the young hermit died to his brother/ incontinent the devils have no more puissance to trouble nor tyse him to sin. ¶ How be it that virtue is worthy to be honoured/ always the virtuous person ought to flee the places where men do to him honour/ to the end that the devil tempt him not by vain glory. ¶ The abbot Poemen to this purpose recounted to his brethren/ that in the rhyme that Theodosius was Emperor of Constantynople. There was an hermit that had a little house without the town of Constantynople nigh enough to a place of pleasure where the Emperors went gladly to pass the time by manner of recreation. ¶ Theodosius knowing of the said hermit and that he never went out of his said house purposed for to go visit him. And when he was nigh the said place/ he made his folk to tarry and would go there all one. So came he and knocked at the hermits door. The holy hermit rose up anon and opened the gate. After that the Emperor was entered there in/ he looked all about the chambre and he found there no thing but a little dry breed. He prayed the said hermit that he would give him some mete. ¶ The holy man presented him incontinent breed/ salt/ and water. then after that the Emperor asked him how the holy faders of Egypte died live in the desert. Where unto he answered that continually they prayed and were in their orisons for the salvation of their souls. ¶ More over the Emperor asked him if he knew him not. And he answered nay. then the Emperor told him that he was Theodosius the Emperor of Constantynople. ¶ Thenne the hermit kneeled done on his knees a fore him to the ground. But Theodosius took him up saying in this manner. Ye religiouses are right happy in this present world/ for ye live without solicitude and are ever in peace. All your labour is to do the salvation of your souls/ and to acquere the Royalme of paradise. And in good sooth I tell the holy father that I that am Emperor had never rest/ but I have be & am continually in labour and tribulation/ and be it in drinking or in eting. Dame solicitude cometh and telleth my morsels. After the Emperor salved him honestly and took leave of him. The man of god considering all the night how the Emperor was come to him/ was a feared that many other lords should come in likewise to him Wherefore dreading the great honour that they might have done to him/ purposed to go thence And in deed he went to the desert of Egypte with the other holy faders/ to th'end that he were not withdraw nor brought from his humility by the pleasure that he might have taken in the visitations of the lords that should have comen see him. So ought we well to take heed to the exemple of the said holy father that took so moche pain upon him for to keep his humility without which we may not come to the everlasting glory. ¶ Of the said abbot Poemen Recounted the holy faders that on a time the judge of the province where he was that had heard many things of his holiness sent him word and prayed him that he would wouchesauffe to receive him in to his house/ for he would go see him. ¶ The holy man Poemen thought in himself that if the said judge should come to him/ many other might also come there/ where by his conversation should be known the which he had kept so secretly sith the time of his youth. ¶ And by this might the devil through his cautel and malice tempt him of vain glory. And thus he should lose all the merit that he had acquered. ¶ all these things considered/ the abbot Poemon sent word to the said judge that he should not receive him This answer heard the judge was angry and wroth supposing that the holy father would not receive him because he was to great a sinner. Always he thought in himself by what manner he might best speak with him. So he advised himself and made to be take and brought to prison the son of the sister of the said holy man/ ymagyning that when the said saint Poemen should know of it he should come for to sue his deliverance toward him/ or else he should be content for to receive him in his cell or little house. ¶ And this done he sent word to the holy abbot Poemen/ that he should not be wroth for the prisonment of his nephew. For as soon as he would come and speak with him he should be delivered out of prison. The sister of the said holy man all washed in tears went to the desert for to tell him these tidings/ but he had a marvelous constance/ for he neither opened the door nor spoke not to his sister wherefore she as a woman from her wit began for to curse Poemen be cause of that he had no compassion over her saying O right hard hearted & evil man ●● thy heart made of iron which can not be moved through the tears of thy sister german. I have but one only son which thou leavest in danger only by cause that will not obey to the petition of the judge. The abbot Poemen sent anon such or semblable words unto the judge. Sir judge. Poemen hath no children of his body begotten over whom he ought to sorrow ne make compassion. The judge hearing this words/ sent him a letter containing this that followeth. Abbot Poemen if thou wilt not come to speak with me to th'end that thy nephew may be delivered/ write unto me in form of a supplication/ & I shall grant all that thou shalt desire of me. then at the exhortation of some th'abbot Poemen wrote to him in this manner. Thy nobleness shall make good information of the life of my nephew/ & if he hath deserved death make him die/ to th'end that in this present world he be punished of his sins/ whereby he may eschew that pain everlasting And if he hath not done that thing whereby he should be worthy to suffer death for it/ make of him that which thou may suffer to be do after thy laws. ¶ Another of the holy faders of Egypt named Agathon very patient & humble was of some brethren visited/ by cause they desired to know his great patience & humility that men said was in him. And for to prove him they said to him many great Injuries him reproving that all his holy faders were slandered through his pride/ & that by his exaltation he setted all the other to nought in bachyting and blaspheming them/ With this they said to him/ that the cause why he blaphemed his fellows/ it was by cause he was lecherous. And to th'end that men should not suppose nor dame himself alone to be lecherous/ he continually slandered the other. The holy man Agathon to these Injuries & other answered humbly/ that he could not deny the sins of the which he was by them accused/ but knew to have commised them & done/ and after kneeled done before them & said. My brethren I beseech you that it will please you to pray god for me that am a right wretched sinner/ to the end that by your orisons my god will pardon me/ & that through your merits I may have thereof Indulgence & remission. The brethren injuried him more than they had done afore/ saying that he was an heretic. But the holy father thenne answered. My brethren I knowledge myself a great sinner/ but the sin that ye may put upon me hurteth neither my soul nor my body/ for it is nought in me. The said brethren after that they had heard his answer/ they casted hem self down on her knees before him requiring him that it would please him to pardon them that which they had surmised upon him/ & praised him of his great humility by the which he had endured all patiently without moving of himself. Then said Agathon for to keep humility/ of the which groweth infinite fruits. I have will to suffer all except the accusation of the vice of heresy. ¶ Our saviour Ihu cryst endured all the Injuries & shames that the jews deed to him for to give us exemple of humility. ¶ Also he suffered the devil to tempt him. But when the devil purposed to make himself to be worshipped by him/ he might not suffer it. For that self Injury reproved to the deyte Always he endured unto the death the false excusations and business that the jews witnessed against him/ giving unto us exemple/ that we ought to endure & bear patiently all Injuries and rebukings. But as touching the sin of heresy whereof ye have accused me for because that the said sin maketh men to be departed from god/ & joineth them with the devil I have not mow for this cause endure it. For if we were departed from god we should not weet to whom we should pray for the remission of our sins. And of the other part if we be joined unto him/ he shall be our protector and shall give us at the last his Royalme so that we do our devoid toward him. ¶ at that time all the holy faders & religiouses that inhabited the desert of Suchye were assembled in their church which is set in thoo desert/ for to these Ysaac for their great priest & sovereign bishop In which church atte certain days they all ●omo●yd together & those the said Ysaac. The which hearing these tidings fled in to Egypt. then many of the brethren fled after him. But they were take of the night so that for that time they could not find him. And the good Ysaac desiring to be far fro them/ to th'end that they should not find him be hid himself within a great bush. The brethren seeing that they might not go no more they unladed an ass that they had which bore their victuals for to eat by the way. and let him go to pasture where he would. But a wonderful thing happened/ for the ass went straight to pasture & rest himself at the bush where the holy father Ysaac was. And in the morning when they would have gone forth on their way/ they go to the said bush where they found their ass by the holy man which they would have bound and brought by force with them. But he would not late him be bound/ but answered to them in great humility. My brethren I see well that it is the will of god that I shall obey to you. So a●● I delybered to please you and to accept the charge that ye give me how be it that I am unworthy. ¶ Also in the said desert were two brethren dwelling tegyder/ the which because of their patience and humility were greatly commended and praised of the other brethren. The one of them willing to prove if they were perfit in meekness and patience went & visited them/ & he was received of them honestly & w●th great joy. After that they had done together their orisons as they were wont/ he that was come for to tempt them leapt out of their cell & little house & entered in a lytell garden where they gathered some coals/ & then for to have angered the said ●●●thern/ he took a staff & brake & marred all their coals that grew well f●●yre & high except one coal alone. But the brethren seeing his manner doing said to him no thing/ but showed to him a merry countenance & made him good cheer. Soon after they withdrew to their house for to say evensong 〈◊〉 they had said evensong/ they 〈◊〉 to him that had wasted their co●●● 〈…〉 if a pleaseth the we shall 〈◊〉 at the fire 〈◊〉 coal that is left hole/ for is time for to take a refection ¶ Ch●●● this other brother knowing their great charity/ humility & patience/ began to comfort them saying I thank god our creator of the graces that he hath given to you. ¶ For I knew that the holy ghost is with you And therefore I pray you my brethren that unto the death ye keep ever in you p●rfye humility & patience/ for by the same it shall be elect and chosen great lords in the joy of heaven. ¶ In a monastery was a religious the which by long season had be feebled by malady/ & the brethren wist not how to recover unto him his health because they had no delicate meats whereof he could recover his appetite to meet/ & also they were not well learned to attend upon sick folk. ¶ A devout woman considering these things/ besought the abbot that he would send to her house the said religious/ saying that more easily she might find & get in the city that that were needful for his health to recover/ than the religiouses could do in their monastery. ¶ The which request heard of the said abbot that desired right moche the recover & health of his religious/ granted to the said woman/ & sent to her house that said religious/ to whom to good intent ●●ryng the space of three year she administered to him all his necessities & made him to be tended right well. But because that he was so long sick with her/ m●●y one spoke of it/ saying that it was not to be believed that this religious might company so long with the said woman without he should sin grievously with her. ¶ The good religious being yet sick was informed of this speaking/ wherefore he made his prayer unto god saying. O my sovereign god that alone without other seest & knowest the great evils & vexations which I endure & the need in which I am in/ where it is so that I know the very rewardone of those that for the honour of the do some services to thy poor and needy servants. I beseech the humbly that it will please the by thy great and benign liberality to reward this good woman in the live everlasting of all the goods and services by her done unto me for the love of thee/ giving unto her the hundred fold reward thereof/ as thou hast promised in the holy scripture to them that shall serve the truly. ¶ The which prayer the same religious continued long time and unto the hour of his death. ¶ But afore that he deceased in the presence of many religiouses and other folk of devotion that were come to see him in that last necessity. He desired that the staff whereon he leaned in time of his sicknesses/ should be plaunted and set upon his grave/ in exhorting the assistants and other thad had spoken of him and of his good kepar/ that if they had had over them any evil opinion/ that when the said staff should spring and have flowers and should bear fruit/ they should then have steadfast believe that he never had sinned with her. ¶ And if it waxed not green bearing fruit/ that they should give credence to the words that men had said of him and of her as for a truth. The which thing was done so. And it happened miraculously that the staff after that he was set upon his grave in the earth as he had desired/ suddenly it waxed green with flowers and bare fruit/ whereof all the brethren together honoured & glorified the might of god. ¶ And Saint jerom writeth that he himself saw the tree that proceeded and grew of the said staff. ¶ By this it appyreth unto us well openly that god our blessed creator keepeth curyously them that of good affection and very confidence serve him. ¶ And what some ever slander or shame that is done to us wrongfully/ we aught to hope verily/ that the truth by miracle or otherwise/ shallbe soon or late known ¶ A poor man which was vexed and thravaylled of the devil was brought to an holy abbot named Appolon by some folk the which prayed him three days during affectuelly that he would deliver out of this inconvenience the poor sick. ¶ The said holy man atte their prayers and supplications answered that he was not of so great merit toward god that he should have given unto him any power or authority of the devils. ¶ But what answer that he made to them/ they more and more prayed him/ wherefore he seeing their great constance/ came to fore the said sick and conjured the devil saying. In the name of god our creator. O spirit Infamed I command the that thou depart soon out of the body of this creature. ¶ The devil then answered. I never abode in place when I am commanded in the name of god to depart. ¶ Nevertheless or that I shall go I ask the said the devil/ what betokenen in the gospel these words/ what are the wethers/ what are the sheep/ whereat the holy man answered in this manner. The wethers represent the injust & wicked among the which I am the worst because of my great and outrageous sins. But as to the sheep god only knoweth them. ¶ Thenne the devil crying with a loud voice said. Ha Appolon I may not because of thy great humility abide no longer afore the. And incontinent he left the patient as half deed that he had afore tormented so sore/ and go away crying horribly/ and was herd of all them that were present/ which saw the miracle whereof they rendered thanks unto our lord that so great miracles doth by the merits of his humble servants ¶ After the Rehearsal of the holy faders/ sometime was a religious in the desert of Sychye/ the which desiring for to be Instruct in good manners for the salvation of his soul/ he went for to see the holy faders that dwelled in a place called Cely●. And when he was come there/ he wist not where to lodge himself for the great multitude of religiouses that were there. ¶ The which thing seeing one of them/ moved of compassion/ delivered him a cell or little house that he had/ and told him that he should abide there till that he had found on other. ¶ After that he had be there a little while many of the brethren came and visited him for to here and learn of him some good for the soul. For he had that gift of god that he could well teach prudently other folk. ¶ The religious that had lodged him was much envious of the worship that the other religious made him/ and said to himself. It is long a go that I first come dwell in this desert/ and now the brethren come not see me but only upon the holy days/ and every day they come to visit and see him to whom I have taken my lodges/ the which came but now late a go. ¶ Then he sent him word by his disciple that he should go out of his said lodges. for he would occupy it. The disciple came to the holy father and showed him his eraunde all the countrarye saying. father devout/ my father hath sent me unto the for to wit how thou dost/ for he heard say that thou was like. Ha good servant/ he was not like the servant of this time present which be more ready to bear the evil tidings than good. ¶ The holy father answered to the disciple/ that he should thank humbly his fair father and that he should recomende him to his devout prayers/ and in likewise said to the said disciple that he should pray for him/ for he felt his stomach right sore enfeebled. ¶ The disciple came again to his fair father and said to him. My father he prayeth the right affectuelly that thou give him space to avoid two days hanging the which he shall see for to be purveyed of another. ¶ After that three days were passed/ he sent again his disciple to tell to the said holy father that he should depart/ or else he should hunt him out with a staff. ¶ The disciple returned to the holy father to whom he said. Fair father I come here because that my father is in great pain to know if thou art better at ease than thou were afore/ this three days were passed/ and therefore tell me how thou feleste now thyself. ¶ The holy man answered. My brother I thank god hyghely of that thou haste take so moche pain for me/ for certainly by thy prayers I have recovernd my health. ¶ The disciple came to his abbot and said to him. My fair father he prayeth the as much as to him is possible/ that it will please the to have patience till sunday/ and incontinent he shall depart. ¶ The sunday was come/ and the religious sore moved with envy went out of his lodgyse with a staff for to chase out the other from his house. ¶ Thenne the disciple seeing the furor of his master prayed him that he would suffer him go afore/ to th'end if any brethren were with the other religious/ that he should not be shamed to make him any gryfe. ¶ The disciple incontinent departed and came to the devout religious and told him thus. My father and friend. My fair father cometh toward the I counsel the to go from hens against him/ for he loveth the above all other. ¶ Then issued the good man out of the house well glad/ and when he was come to him he kneeled on his knees and said. O my right well beloved brother I thank the moche of thy cell that thou hast lent me for god's sake/ to whom humbly I beseech that he will reward the for it in the life that ever shall last. ¶ That other holy father threw thenne the staff from him and took him in his arms for to kiss him. ¶ After he pointed himself for to go take his repast with 'em in his cell foresaid. And when they were arrived the fair father abbot demanded of his disciple if he had done to the other his messages that he had charged him to tell him for to make him to void his lodges. The disciple answered. Certainly fair father I tell the that when thou commanded me to go to him I durst not for the reverence and obeisance that I own unto the as to my father/ answer any words against thee/ but nevertheless I never told him that/ that thou had me tell him. ¶ The religious hearing the disciple speak/ and knowing his prudence. incontinent be cast himself done at his feet and said to him. I promise the that from hens for thou thou shalt be my master/ and I shall be thy disciple. For by thine attemperance and the good dread that thou hast had of me thou haste delivered my soul fro sin. ¶ And by this we see/ that servants ought to love more the salvation of their masters souls/ than to their wicked wills against their safety/ to obtempre or he agreeable. ¶ The holy faders testified to one named johan that was disciple of paul the abbot/ that this johan was very patient humble and obeyssaunte. ¶ And when his abbot commanded any thing for to be do/ how well that they were difficile/ he never said their against nor murmured against him. ¶ It happened once that in his monastery men had great need to have a quantity of dung of oxen/ so sent the abbot paul his disciple johan for to fet the said donçe where as he could find it. ¶ The disciple incontinent yielded himself ready for to go but nevertheless he told him that he had heard many persons say that there about was a lioness that devoured the folk that she met. Thabbot all playing said unto him/ go go care not for it if she come to the thou shalt bind her & shall bring her with the. This said the good disciple johan departed & sought so long till that he had found the said ●onge that he sought/ but the lioness came there the which leapt upon him for to have devoured him. The young disciple desiring to do that his master had commanded him enforced himself for to take her/ but she scoup out of his hands/ he ran after her saying. O best tarry thy self/ my father abbot hath told me/ that I should bind that to th'end that I should bring the afore him. then by sufferance divine the said best tarried herself still till that she was bound/ & finably suffered herself to be led by the disciple unto the presence of his abbot/ that which seeing this miracle glorified that name of god. And his disciple said to him. My fader● have accomplished & done that the thou didst command me. Thabbot dreading that the disciple should glorify himself of this work done of him reproved him greatly saying. Thou art an overmuch fool to have brought hither this fearful best & therefore unbind thou her to th'end that she may go where she list herself ¶ One of the holy faders sent once his disciple to fet water at a well which was far from his cell or cottage. ¶ This disciple forgot to take with him the cord for to have his bokette done in to the well whereof he was full sorry when he found himself without it at the said well. For he wist not how to do for to draw water/ nor he durst not go home without. And finding himself thus troubled/ he began to pray god on his knees & sore weeping made unto him such a Request & orison. O my god that haste made the heaven the earth/ the see/ & all the meruayllouse things that be therein/ thou knowest that thy servant hath sent me here for to bring him water. I beseech the that thou will suffer that I may bear him some. Soon after he turned his speech upon the well saying. O well give socours to the servant of god mine abbot that hath sent me here for to bring him of thy water. And incontinent after these words said/ by the suffrance of god divine/ the water of the said well aryesed herself up unto the borders of the well above. And when the dycyple had filled his vessel the water went done again in her own place. ¶ And this done the disciple went & bare water to his abbot thanking and gloryfyeng the name of our lord. ¶ Eulalius was a good religious full of all humility & of so great simpleness that when any thing blameful was done in the monastery where he dwelled/ they that had done it scused them/ saying that the said brother Eulalius had done it. ¶ And thenne when his elders came to reprove him of the faults that wrongfully and without cause were put upon him/ the good religious by his great humility kneeled on both his knees before them and asked them thereof pardon as if he him self had commised the said faults. ¶ And because that the said elders toward whom he was often times accused/ saw that he corrected not himself for their admonyconns'/ they following the rules of the monastery set him to fast many days for his penance. And he bore it all patiently obeying to his said elders & to all their wills the which trowing by the accusations that the other young brethren made against him whereof he scused not himself/ that he ever should persever in his malice and wickedness without to correct ne amend himself in any wise/ went to their father abbot for to ask him what of the said brother Eulalius was to be done/ the which they said was Incorrygyble. For the wend not that he endured the said penance by his humility/ but believed that he made all such faults as he was acused of. So said they to the said abbot O father we have as much as to us hath be possible suffered & endured the great faults of the brother Eulalius/ by whose wickedness sloth and negligence all the necessaries & ornaments of our church be wasted torn and broken/ he setteth nought by our corrections and will do no thing for us. And therefore we are come toward the for to wit what thy will is to be done in this behalf. ¶ The abbot then answered to them. My brethren let us abide awhile and have patience/ and thenne after we shall dispose thereof as we shall see most expedient & lawful to be do. This answer so done/ the abbot entered in his secret oratory/ & made his request unto god to the end he would Instruct him what was to be done of the said religious/ which thing was to him showed of our lords divine revelation. ¶ And anon he assembled all his religiouses/ to whom he said this that followeth. ¶ My brethren believe me. I ensure you I love better the mat of Eulalius with his humility and patience/ than all the works of those that murmur against him and that dispraise him And to the end that ye shall know what merit he hath toward god/ bring me here all your mats & ye shall see what I shall do. ¶ The mats that brought and set together all in a heap the father abbot made them to be fired And in effect nothing abode there unbrent/ except only the mat of the good Eulalius/ the which in the mids of all the other abode hole without any hurt of the fire. ¶ All the brethren seeing this miracle humbly Required him pardon of that they had spoken & lied upon him/ & sith bore him honour as to one of the greatest of their monastery. ¶ Eulalius seeing that men died to him so great honour doubting to lose humility by vain glory or otherwise departed upon a night and go his way to inhabit himself in the desert within a cave for to eschew the worship and pride of the world. ¶ It is profitable & necessary that we knew the laudable virtue of patience of the holy father abbot Anastasius to th'end that we considering the same/ & his marvelous magnanimity & kindness/ we enforce oureself to be such at his exemple. ¶ He had a book of fyn parchemen containing both the old and the new testament/ the which was of great price and value. For it was esteemed to be worth xviij shyling of the money that atte that time had course/ the which should draw to a right great sum of silver of the money that is now occupied in this land. ¶ A religious came toward him for to see him/ and seeing that he was not in his lodges/ saw the said book the which because that it seemed him fair he took it and bore it away as a thief. Anastasius returned sought his book for to study in it/ but he found it not. ¶ And because he was told that the said religious had be in his lodges/ he thought that he had rob it/ and dreading lest he should forswear himself if he made question unto him of it/ he durst not tell him nothing of it. ¶ Within a while after the said religious brought the said book with him to be sold in a city most near to the monastery of the said saint Anastasius. ¶ And because that the merchant to whom the said religious would have sold the said book/ would not by it withstanding this that he knew not how much it might well be worth/ he lent thereupon the some of xvi shillings. And this done he came to the holy father Anastasius for to show him the said book & to wit of him if it was well worth the said xvi shillings. ¶ The good abbot Anastasius andswered unto him ye/ & that it was a good book. So went again the merchant to the said brother/ & gave him for it certain price of silver by a sale made between them/ & with this bargain he told him/ that the abbot Anastasius had told him that it was a good book & that it was well worth the price. ¶ Then was the brother sore afeard & asked of the said merchant/ if the said abbot had not told him none other thing. The which answered that nay. ¶ The brother herkning after these words was right sorry and asked the book again of the said merchant. And sin after in great compunction yielded it again to the bishop Anastasius praying him that he would forgive him his sin. ¶ Anastasius would not take again the said book/ but gave it unto him desiring him that he should take it with him/ but the brother would never depart thence till Anastasius had taken it again as his own/ and sighed and wept full sore asking pardon of his sin. When the holy abbot saw his compunction/ he took this brother for to dwell with him/ with whom he abode all the days of his live. ¶ An other hermit there was sometime named Pyot that which abode a space of time with saint Anthony/ when the said Pyot was come to xxv year of his age/ of the consenting of saint Anthonye/ he went to a place much secret and far from all folk for to live there solitarily/ the which place was set betwixt the land of Nitrye & the desert of Sychye/ when he was come to the said place/ he was constrained to make a well for to have water out of the earth. ¶ And as he was delving and busy about it/ he purposed to drink of such water that he should find there. It happened that it was found so salt and so bitter/ that all thoo that came there to see this holy hermit were constrained to bring water with them because they might not drink of the water of his well foresaid. ¶ Nevertheless the good Pyot used the same water during the space of xxx year and had none other drink. And when the other brethren deed tell him that he should depart from the said place for to eschew the said water/ he answered to them. My brethren if we flee the bytternesses of this world/ how trow ye that we be worthy to have the joys of paradise. ¶ This Pyot lived an hard life and a sharp. For when he went to any other place/ he bare with him but a loaf of breed as black as ashies and of figs five. ¶ In xxx year he never went out of his hermitage/ neither for death of his parents nor for any other necessity. ¶ at the end of xxx year a widow his own sister sent two of her children to pray him that he would come speak with her a fore her death/ to whom he answered that he would not go to her. Wherefore this two children went toward saint antony and prayed him that he would command him for to go visit his sister. And saint Anthonye died so. ¶ So took the good hermit Pyot another religious with him and obeying to the commandment of saint Anthonye went for to visit his sister. ¶ When they were come at her house/ he closed his eyen by cause he should not see her/ and after said unto her. I am thy brother/ behold me as much as thou wilt/ and incontinent he departed and went again to his hermitage. ¶ And this he died for to Instruct the prelate's and abbots/ that they should not give leave to their religiouses for to see their parents or neighbours when they would go their for the great inconveniences that should mow happen there by. ¶ An abbot called johan dwelling in a mountain named Calamys had in likewise a sister which was a woman of religion/ the which had tysed him for to forsake the world/ & all the vanities of the same. He was xxiv. year that he went never out of his monastery and without to go vilety his sister/ how well she desired sore to see him. And to this intent she sent him letters by the which she prayed him humbly that he would come & speak with her a fore the ending of her life for to be comforted of him at her last end. ¶ Nevertheless he would not go there. Wherefore she wrote to him again letting him to wite if he came not unto her/ that she should be constrained for to go to him herself The holy abbot was then sore on angered thinking in himself/ but if he died against the intent and purpose of his sister/ he should be cause that/ many other women atte the exemple of her should undertake in like wise for to go see their kinsmen that were of religion/ to the great hurting of their salvation/ wherefore he loved better for to go to her/ than that she should have occasion for to come to him. ¶ So took he two of his religiouses with him for to bear him company/ and went to the monastery where his sister was. ¶ And after that he had knocked at the gate/ his sister came there acompanyed with two other women of religion. But because that in xxiiij year they had not seen each other she knew not her brother/ the which nevertheless knew her well/ but he would not make him to be known. ¶ The brethren that were come with him asked of her some water for to drink/ for they were weary and chaffed of the way. ¶ And after that they had drunk they returned again to their monastery without any other word to have with her. Wherefore she not knowing that it had be he/ and wrote unto him again/ that he should come see her/ or else her soul perished. ¶ The abbot her brother for an answer sent her word/ how that he had be with her by that same token that she had given them drink/ wherefore it should suffice her/ and otherwise she should not see him. ¶ And with this by his letters prayed her/ that she would have him for ever recommended in prayers toward god/ for to obtain more easily by mean of the same the salvation of his soul. ¶ An other religious died otherwise. Some folk brought him word that his sister was sick/ and anon he purposed for to go to her that had not sent for him/ when he was come to the monastery where she was professed. incontinent she sent to him word that he should return again and that she would not speak with him/ but and god would she should see him in heaven. ¶ And this died the good lady for to show that the men ought not to be licensed nor suffered all be they parents or other what so ever they be to haunt in the monasteries where women of religion be. ¶ For to know the virtues of the abbot Theodorus/ it is to be noted that he was disciple of Saint Pachomyen of whom is written here afore where it is touched how in Thebayde be many monasteries and infinite religiouses under him. ¶ It happened that the sister of the said Theodorus for to see him/ transported herself unto the monasteryr whereof he was abbot/ to whom some of his religiouses incontinent that she was come went and showed unto him her coming. ¶ The which thing by him known/ not willing for to speak with her/ sent her word/ that it might suffice her to know that he was in good health/ and that she should not care no more for to come see him. ¶ moreover prayed her that she should Renounce the deceivable vanities of the world/ and that she should take her to the estate of religion/ to the end that she should come to the felicity and beatitude eternal/ and after that she should think in herself that if she died not so in keeping the commandments of god/ she might not in no wise be saved. ¶ And to the this purpose in having steadfast faith and hope in god/ without any doubt she should live everlastingly. ¶ When she had heard his answer/ as she had be Inspired of the holy ghost/ she yielded her in a monastery of women of religion where she was of right holy conversation. ¶ The mother of the said Theodorus when she understood these tidings/ made some bishops to write unto saint Pachomyen father abbot of the said Theodorus her son/ that he should command him for to come speak with her/ and Saint Pachomyen died so at the request of the said bishops that had written to him for it. Theodorus after the letters of his fadr abbot seen and red that his mother had brought him/ sent her word that for fear to offend god/ he durst not speak with her. For thus to do he should give to many a religious both to men & women occasion & manner to do the same. Wherefore he prayed her that she would content herself & that for that time with him she should not speak. She thenne abiding at the gate when she knew that he would not come speak with her/ purposed to herself never to return at her house. So went she to a monastery of virgins which was nigh enough by the said abbey/ saying in herself that she should see him some time when he should go out of it for the needful affairs of the same/ ymagynynnge's also/ that she might profit in the monastery of the said virgins for the holy & devout life that they led their/ whereby lightly she might do her salvation in taking example to the constance of her son. ¶ Saint Pachomyen of whom is written here afore died marvelous things and was almost equal unto saint Anthonye. ¶ He made on a time his prayer unto god that in a certain time he might have no lust for to sleep/ to the end that night & day he should watch for to fight against the devils till that he had accomplished that which david saith in his psalm. ¶ Never saith he in speaking of the devils. I shall not cease till they be overcome. The which request god granted him. ¶ And this holy Pachomyen said/ that the devils have no might over us/ so that we will resist to their temptations/ by mean of that grace of god which we ought to call upon. ¶ He said also that many times he had heard the devils when they recounted their controversies together/ & how on a time one of them said these words. I give oftentimes wonderful lettings & great temptations unto an hermit/ but as so soon that I have give him one assault/ he casteth himself done to the earth & prayeth god/ wherefore I am constrained to flee away all confuse ¶ An other said. I hold another in my puissance which fulfilleth foolishly all the wicked thoughts that I set him afore. I make him often to chide & to brawl & to make noise with his neighbours. I yield him slothful to the service of god. ¶ And therefore the holy man Pachomyen said to his brethren. I pray you my children/ that ye be always ready to call upon the grace of the holy g●ost when any temptation shall come upon you/ & be awaiting in orison/ as the postle giveth counsel/ & watch curyously in doing of the same. With this he warned them to have ever in their mind the name of Ihus. And after that he had in trute taught them thus/ they went again to their houses/ & never they spoke words in vain the one to the other/ but always of the holy scripture/ & principally of those things that moved them to prayer/ and to love & dread god. ¶ Our lord gave a singular gift of grace to one of that old holy faders/ for he saw wonderful things which his brethren might not see. When the said brethren disputed together of the holy scriptures/ he saw the angels that assisted about them. And to the contrary when they devised of vain things/ he saw the devils in likeness of hedges playing among them/ & took pleasure in their words And his custom was at any time that he saw such vision that he withdraw himself in to his chambre/ & there he wept full piteously/ considering the miseries & wretchedness in which the devil putteth us through his subtleties/ decepconns' & malicious temptations. And after he went again to his brethren/ which he exhorted to flee vain words/ & also foolish thoughts/ in showing unto them/ that by the same we slay in us the grace of god/ & run in to his indignation/ & of all the court of paradise. ¶ moreover he said that he was certain that as soon & incontinent that we proffer or within our thought purpose for to do any thing dishonest our good angel departed from us/ and incontinent the had angel taketh possession of our soul. ¶ After he warned them that they should not speak evermoche/ saying that in abundance of words/ men may not eschew sin/ & also the spirit is thereby more week ȳ withstand against the wicked temptations ¶ In the palace of Theodosius themperour was an holy man named gluttony that had two children/ one was called Archadius/ & tother Honorius/ the which were by the said emperor holden over the font stone. The good Arsenyen after that he had in his heart busily considered the estate of this world & the vanities of the same/ he forsook all & went to that desert of Sychye for to use there the remnant of his life in being alone/ & to be departed from the worshypes of the world. He being yet in the world he was clothed most preciously of all other that were in the palace serving that emperor. And when he was in the said deserie/ he was that man among the other that more poorly & foully was arrayed Upon a time weening to be in his chamber with many of his brethren/ he heard a voice that said to him. gluttony come out of thy chambre/ & I shall show that the vain werkynges of men. The which voice by him herd/ him seemed that he leapt out of his habitation/ & incontynente he saw a great Ethyopyen that hew wood & gathered it in a heap/ & after that he had gathered moche of it/ he trowed to have lift it upon his back/ but he could not/ because there was to much of it. Yet again he hew more thereof & set it upon the other. ¶ Sin after he saw an other Ethyopyen that took water out of a pound & put it in to a vessel which was so full of holes that it might not hold no water which was sypylled and went out at the holes. ¶ After he was brought at an other part where he saw a great building like a Temple/ before the which were two men upon two horses & either of them bore a long perch upon their shoulders/ and both together atones would have entered in the said Temple/ but they might not pass/ withstanding the letting of the said perches that they bore overthward when they would have passed through the gate. And neither of them would not meek himself to the other/ but either of them would be the first that should enter. ¶ The which visions were to him by the said voice exponed in the manner that followeth. first they that bore the perches overthward/ betokened thoo that have charge of religiouses as abbots & an other/ the which in their offices wax proud & will not humble himself the one toward the other/ in despising the word of god that saith. ¶ My children learn of me/ for I am humble and sweet in heart/ and by this mean ye shall find the salvation of your souls. ¶ This proud folk by their pride abiden out of the church/ & come not in/ that is to say/ that they have no part in paradise. ¶ He that assembled the wood in a heap/ signifieth those that do many sins/ & when they trow for to return to do penance/ they be so sore laden that they can not apply themself to do any good/ but be thereto slothful & negligent/ whereby continually they gather & join sin upon sin/ & finably they be dampened because that they will not leave their evil customs. ¶ That other the took the water out a pound & put it in a vessel full of holles/ betokened those that do some good but nevertheless they do more of evil than of good/ whereby they lose their merit and consequently the felicity eternal. ¶ An other abbot named Danyell testified of the said abbot Arsenyen/ that he aplyed himself gladly for to make baskets of leaves of certain trees/ to the which work he must have water for to wete his leaves/ & often it happened that the water wherewith he halpe himself stank right sore/ whereof his habitation was infect & marred/ & nevertheless he would not cast a way the said water/ but when there was little of it/ he put more to the same/ whereof some of his brethren deed blame him/ asking why he cast not the old water away & took of the fresh by itself. ¶ To whom he answered that in time passed he was wont to have in his chambre all manner of sweetness & liquors smelling sweet by cause it should be sweet of smelling/ wherefore in stead of the said savours full sweet smelling of that which he had delighted long/ he would have other that were rotyn & stinking to th'intent that he should not be reproved nor shent to have lived in this world overmuch daintily/ bringing again to this purpose the horrible stenches & torments of hell that they that be dampened do feel/ & the history of the wicked rich man the lived here so daintily/ the which is now buried in the pyete of hell. ¶ An other brother demanded of him how he ought to make his orisons/ saying that for no prayer that he made he could not have a very nor steadfast compunction/ namely by cause he understood not the scripture. ¶ The holy abbot Arsenyen answered him/ that they the understand not the holy scripture ought continually to pray god as well as the were great clerks/ & gave an exemple of the serpent that harkeneth after the voice of the enchanter/ for all be it that he understandeth him not/ always he yieldeth himself subject to the said enchanter. ¶ Also they the proferen the holy words of the faith of holy church/ all be it that they understand no thing of it/ always in saying them/ they chasse & put away by the virtue & strength of such holy worde●/ & the steadfast believe that they have in god the devils fro them/ principally because that the devil may not here the holy words that which have be said by the true prophets and holy saints. ¶ Sometime not far fro the cell or habitation of saint Machary was a murder done/ of the which injustly was a simple man accused/ & when he saw that by authority of the justice men would have take him for the said case. He fled away to the monastery of saint Macharye. The officers the pursued him for to find the means to bring him with them/ said to the religious/ that if he were not yelden in their hands/ they & their abbot Macharye should die for it. ¶ And because that this Macharye wist not how to resist/ he required the sergeants that they should bring him there as he that had be murdered was buried/ & they died so. And then be made his prayer to god & anon he called the deed body/ the which answered/ here I am. ¶ saint Macharye thenne adjured him/ that he should tell if he had be slain by him that men would take out of his monastery or no/ whereat he answered nay/ whereof though same sergeants were sore marveled/ and kneeled before saint Macharye/ and prayed him that he would wit of the deed who had killed him. The holy man answered that he would not do it/ for it sufficed him that the said Innocent should be delivered/ and that it aperteyned him not make the malefactor to be accused/ the which might do penance & save his soul. ¶ And by this that is said above/ it appyreth enough that men of the church ought not to accuse ne know of sinful befall/ at lest in manner that death follow not thereby. ¶ A brother gave a grape of Rasyns to the said saint Macharye the which he sent to one of his brethren that was sick/ the sick send it to an other/ & thus consequently it was sent from cell to cell so much the finally/ he that last received it sent it again unto saint Macharye. The which when he knew that the said grape had be given & sent from one brother to the other/ & namely considering that the cells & habitations were sore far from each other/ he thanked god by singular affection/ of the great charytees which by this he knew was among his religiouses. ¶ Of himself it is written/ that the devil for to deceive him/ transtygured him like a monk/ & came & knocked at his door saying. Macharye arise & come with the other monks that long sin are in orison. ¶ The holy man knowing that it was the devil he answered to him. O false liar envy of truth/ what hast thou to do now to bring thyself with the company of the devout religiouses which enforce themself for to pray god whereat the devil answered to him. O Macharye thou knowest not thenne how that they never do pray without us. Now come on thy way/ & thou salt see if I say truth or not. ¶ then saint Macharye set himself to orison/ & prayed god that he would show to him if it was truth that the devil had told him. ¶ After he went to the church where the brethren said matins/ & incontinent that he was within the church/ he saw a multitude of devils as black as Ethyopyens or men of Ind the were with his religiouses. To some they shut their eyen & to the other they closed the mouth to the end that they should not sing/ & afore the other that after matins set themself to orison/ the said fiends for to keep them therefro/ they transfygured themself in diverse speces of women. And what soever prayer that the said brethren made/ those same fiends brought again diverse fantasies in to their minds ¶ Always some of them were much devout/ and in such wise they resisted against the temptations and mockings above said/ that the said fiends tarried nor arrected not nigh them/ but went away all confuse. ¶ when saint Macharye had seen this scorn or derision/ he began to sigh and to weep & made such an orison to our lord. O my redemptor I beseech the right humbly that it will please the to give help and socours to our poor soul's/ the which be all full of wicked deceyvynges. After he called together all his religiouses and questioned them of their consciences after that he had seen the devils tempt them when they were in orison. Some to him answered and said that they had be of purpose to forsake their monastery. And some said that they had be in will for to accomplish the detestable sin of lechery. And the other answered all after their desires and affections/ where upon it is to be noted/ that by the things above said/ we may know/ that when our orisons be not made with servant devotion toward god/ this proceedeth of the deceits that the devil giveth to us/ wherefore we ought to enforce ourself for to withstand/ & by this mean he shall depart a way from us all confuse. For when the thought by good cha●yte is joined unto god/ it receiveth not such fantasies & deceit. And therefore said the psalmist/ that his reins/ that is to say his will & his strength were full of deceits/ so that he had no health. And it should not be doubted that we that be sinners may make any prayers unto god without infinite temptatonns/ by cause that when they come to us/ we can not cast them fro us/ but we take thereat oumoch & mordynat damnable plesyrs ¶ Here followen certain salutary questions that the holy faders made to each other & beginneth in latin. Quidam frater. ¶ For to mean & make there the intendment/ & also to learn it for to answer shortly to the questions by manner of quolibet here underneath written/ the which be much wholesome & profitable for the salvation of the souls of the devote christian folk/ aswell religiouses as other leading the life active & contemplative/ every person ought to see & to note in his heart the said questions & answers upon them made as hereafter followeth The which men find to have bespoken by the ancient holy faders/ that in their time were abbots religiouses & hermits leading a life much wholesome & good. And without any doubt among all other martyrdoms concerning the souls salvation the same is wonderful necessary & profitable to all persons/ the desire by good living to sick the way of salvation. ¶ Thenne for to enter in this matre/ be it noted & known/ that sometime was a religious that demanded of his abbot named Syswyne how he ought for to live in his hermitage/ where at he answered/ that he should eat breed & salt & drink water/ for by this mean he should not need for to fethe no● make ready none other thing nor to go fro town to town for to get his living. And also he should have by this better leisure to abide and apply himself to contemplation. ¶ An other questioned the abbot Poemen how and when he ought to fast. The which answered that the religiouses ought to fast ever & eat little with the same he said that though that fast without to take any meet in three or four days during are deemed to desire vain glory in this world/ & that it is better to fast in taking his repast every day once soberly/ that is to wit that men shall take their dinner not to the fill of the belly/ but so moderately that men shall always have hunger & thirst/ as the old holy faders had the which have led and continued such live. ¶ The abbot Sylnam and a disciple of his named Zacharye entered one time within a monastery where they eat a little of the brethren's meet of the same monastery/ and as they would have departed after dyner/ this Zacharye was a little a thirst/ but the said abbot told him. My friend it is fasting day/ thou mayst not drink. ¶ Zacharye answered/ what my father we have eat/ wherefore there is no daungyer. ¶ Ha said the abbot/ the meet that we have taken was of necessity. For nature must be nourished/ but nevertheless we must keep our fast. ¶ Some other religiouses went to the abbot joseph atte a place called Panephe to the intent for to ask him counsel how they ought to receive the brethren that should come see them/ and if they should be glad of them in having their trust upon them. But or that they had made to him this asking/ the said abbot said to one his disciple. marvel not thyself of that thou salt see me do this day. ¶ Then he let make two sets for them that were come to him/ one at right hand/ and the other at lift hand and made them to sit thereupon. ¶ And incontinent he went to his cell and took a vestiment upon him so old that he could not well were it And thus arrayed came and passed afore them. After he went again to his cell and took another much honest and passed again in likewise before them. thirdly he came afore them in his daily habit/ whereof the brethren and religiouses saying the same they were sore marveled. And anon he came and set himself betwixt them. And this done he demanded of these religiouses if he was not changed for the diversity of his habits/ whereat they answered nay. So said again the said abbot joseph. All thus as I am not changed for to have taken diverse habits/ thus ye ought to receive with gladness the brethren that shall come to you and to be merry with them And after when ye shall be alone by yourself/ then shall ye mow sigh and weep/ and by this mean ye shall not be changed but of habits/ so that your consciences be not turned otherwise. ¶ Thenne the brethren apperceived/ that he knew well their thoughts/ wherefore they kept still their question and asked him nothing/ knowing that he had answered to it or ever that it was proposed. ¶ An other brother said that when a person is wont and naturally desireth to eat moche which he might well do/ and he abstaineth him there fro to mastery his flesh. He getteth more meed in this doing/ than he that eateth little/ and is naturally content of little food. ¶ An other brother said that we ought for to eat agreeably that which god giveth unto us without to have Regard to any other meats/ and also we ought to yield unto him graces of that that we may have. ¶ And for confirmation of the same/ he said that there was sometime an hermit the which to much affectuously desired for 〈…〉 a truyte●s called But for to corr●●te his inordinate appecyce he took one & set it before his eyen that he might see it continually & not to eat of it. ¶ An other holy father was so sick that he might not eat of any mete. So was he desired of his disciple that he would be content that he should make him a little pap mixed with honey/ which thing the holy father granted unto him. ¶ It is to wit that the said holy father for all provision had number but a little honey/ whereof sometime he eat. ¶ And also he had some oil for his light to be made of/ which honey & oil were in two little pots much like to each other. So it happened that his disciple in making his said pap he took the pot where in the oil was weening to him to have taken the other where in the honey was/ and of this oil sore stynknyge he powered in to the said pap. And how be it that by mean of the said oil the pap was of an right evil taste/ nevertheless he eat twice of it/ & at the third time/ he told him that he might eat no more thereof/ wherefore the disciple desiring that he should eat more of it. He said to him. Ha my father it is so good/ look I shall eat of it with you. Then he took of the same for to eat of it/ & thus doing he knew that it was all stinking. ¶ Then he kneeled before the holy father & cried him mercy saying. Alas my father I am cause of thy death/ alas why didst not tell me thereof. ¶ The abbot answered/ my son be not angry/ if god had would that I should have eat it god would have granted that 〈…〉 have t●ken to it the honey & 〈◊〉 the city/ ¶ The abbot Poemen said that if Nabuzar 〈◊〉 the prince of the t●ken/ that is to wit a sovereign 〈◊〉 man in dressing of meats/ had not come in Iherusalem/ the Temple of god should not have be bren●e by ●yre. That is to say't/ that if the desire of the sin of gluttony is not put one in man/ his spirit may not be inflamed nor moved to fight against the devil. ¶ saint Macharye had of custom/ that when he eat with his brethren/ if men presented him with 〈◊〉/ he drank of it/ but after for as many times that he had drunken thereof/ he abstained himself by as many days that he drank neither water nor win. notwithstanding he drank it joyously/ hoping that afterward by abstynen●e such as it is said/ he might therefore ●ere penance. ¶ And for this cause his disciple knowing the great affection that he bore in making the said abstinence/ forbade that none should present him with win to drink/ saying that the wine that he drank/ was unto him by cause of the said affliction more cause of torment/ than of substentation. ¶ In a congregation or assembly of religiouses eting together flesh where the abbot Theodore was/ a religious among the other was there found that eat no manner of meet. ¶ And by adventure because he had brought with him some onions or herbs which he would have eat with sa●●. He called one of them that served at the table & said unto him. My son I eat nothing that is ●●st nor sudden/ but I pray the give me a little salt. ¶ The sovereign abbot of this assemble/ hearing the said brother/ he said unto the servant/ why givest that him not that he asketh/ when thou seest that he eateth nothing ¶ Then the abbot Theodore in rebuking him by cause he had showed openly his abstinence/ said unto him. ¶ It had be better my brother that thou had eaten flesh in thy cell or habitation/ than that thou shouldest have said these words in the presence of so many religiouses/ giving to know by the same words that rather he should have abstained himself from eating of salt/ than to show his abstinence/ which he ought to have kept secret. ¶ A brother in likewise came over to the abbot Syluayn which dwelled in the mountain of Syna. He seeing that his religiouses occupied themselves to temporal works said to him. ¶ father abbot/ why sufferest thou that the brethren work & apply themself to operations worldly. Thou knowest well that it is written that mary Magdalene hath chosen the best part for herself/ that is to wite contemplation. ¶ The abbot hearing these words/ commanded that men should take to the said brother a book of contemplation & that he should be shut within a chamber there contemplatyvely for to apply himself to devout orison. The which thing was thus done/ & the said religious was left within the said chambre all alone till that everich of them had taken his refection/ wherefore he as weary & noyous to be there so long seeing that he was not called for to eat/ he came to the abbot & asked him if he should not eat. ¶ The same abbot for to reprove him of his foolish repreyff/ say to him. Thou art a man all spiritual that hath no need of meet nor drink maternal. ¶ With this the brother yield himself all confuse knowing that he had done ill to have reproved him as above it is said ¶ And thenne the holy father said again unto him. O brother thou knowest now that Marthe is necessary unto mary and that by Marthe mary is praised. That is to say that the life contemplative hath need of the life active. ¶ There were sometime two brethren religiouses/ every of them had to name johan. One of them which was abbot & less than that other of stature tempted with boost and vain glory/ said to the most that he would lead an angels life/ & serve to god continually without any other thing to do. ¶ So left he his monastery and all that he had & went to an hermitage where he kept him a while/ & sin Returned to his brother/ & knocked at his door/ his brother asked who was there that knocked so. Whereat he answered that it was his brother. That other keeping his door shut said there against. My brother is now with the angels. it may not be that he should haunt with the men. So left he him at his door all a hole night. ¶ And in the morning giving to him entering he said to him in this manner. ¶ My brother if thou be a man/ thou must labour/ otherwise thou canst not live. ¶ Thenne this other brother know his great hoo● crying mercy to his brother/ and took him to his work again. ¶ An other brother was/ that was sore subject to the sin of blasphemy/ & that which right sorry for this vice went unto all the old faders that he wist any wherefore to declare unto them his mind thereupon. ¶ But incontinent that he come to them/ he was so shamefast that he durst not show his sin to them. So went he oftentimes for this cause toward the abbot Poemen/ & nevertheless he came again without to tell him any thing thereof. ¶ But the said abbot seeing him pensefull & malencolyouse/ constrained him so that he opened to him his courage/ in saying unto him that he was right sorry that he was thus inclined to the said sin of blasphemy. ¶ then the said holy father counseled him/ that at all times that he should be tempted of it/ he should resist saying unto the devil. Sathanas/ thy blasphemy be it upon thee/ for I ought not to blame no body. ¶ And by this mean/ the said man resisted to the said temptation. ¶ The abbot Moses said that by four things the person falleth in pain travail temptation and great sickness. ¶ The first by Inordynat taking of meet & drink. ¶ The second by over long sleep. ¶ The third by holding himself idle. ¶ And the fourth by over curyousely to go arrayed. ¶ Also the abbot Poemen said/ that even thus as they that assist any king or prince/ aught to be ever ready armed & garnished with glaives for to keep & defend his body from oppression & violence/ in likewise the soul of every crysten man willing to serve god/ aught always to be ready & garnished of virtues for to withstand against the devil. ¶ An other said that like as tryakell putteth away the venom/ so orison with fasting casteth out & shoveth aba● the foul thoughts & vain thynkynges. ¶ The abbot Macharye alone dwelling in his cell/ had under him many religiouses which abode in diverse habitations one from another. Upon a time as he went out of his monastery/ he met with the devil the clothed was with a garment made of linen cloth which was all full of holes/ & at every hole was hanging a little pot full of water/ when saint Macharye saw him. he asked him where he was bound for to go/ whereat he answered that he go for to tempt his religiouses. ¶ After he asked him whereunto served the said pot● whereat he said that it was for to give & present temptations unto the religiouses/ & that if the taste of one of the vessels pleased not to one he presented him of an other & if the second was not to him agreeable he pnsented him yet another/ & this said the devil went his way. ¶ Saint Macharye tarried there till that he came again which soon appeared for him. then the said saint greeted him saying/ thou be saved. The devil thenne answered to him why flatarest thou me when all that other be countrarye to me & will not fall unto my will. ¶ then hast that no friends said saint Macharye/ the sayest truth answered the devil/ but only one called Theopantus/ that which bowed lightly to the temptations that I gave him. ¶ Anon after saint Machary departed & went unto the hermitage of the said Theopantꝰ And after that he had desired him to resist against the temptations of the devil/ he desired him for to fast unto the even were come/ & that when such deceyvynges should be presented unto him/ he should have up his hands toward heaven/ & without hardness he should have socours. Anon after returned saint Macharye & with the devil he met again/ to whom he asked how the brothern fared/ & he answered that they died evil for him/ for there was not one that would obey him any more. ¶ And namely he said/ that he which was wont to turn there as he would have him/ was full changed & he might no more turn him from his good purpose. ¶ An other religious that which was continually tempted with diverse temptations which he might not bear/ came unto an other religiouses/ & asked him counsel how he might resist. He answered him that he had be never shamed or slandered/ when he had understand his answered he was evil apaid with it & went unto an other to whom he said that in asking counsel of an other he had be slandered because he had answered to him presumptuously & above kind. ¶ The second blamed him greatly saying that the first had not told him only that he had be never slandered of the temptations of the devil/ wherefore he sent him again to the first. ¶ And after he was come to him again/ he cried him mercy saying that he had done amiss of that he was departed from before him without reverence/ & with this he prayed him that he would expone unto his answer ¶ Thenne this first religious said unto him/ that never sith that he was made monk he had not taken his fill of breed nor of water/ wherefore he had not obeyed the devil. And therefore it ought to be noted that an abstynent man/ is not so subject unto the fiend of hell/ as is a lykerouse glutton. ¶ A brother questoned the abbot Poemen of his thought for to wit how he should rule them/ the which answered unto him that if he kept him from filling of belly/ & his tongue from speaking/ that he should never be idle and that his hope should always be set upon god/ certainly he should be saved. ¶ Two brethren that often were turned with vain thoughts came unto the abbot Helyas which when he saw them so fat/ as he would have spoken to his disciple he began to lawhe saying/ certes brother I am ashamed that thou art so fat seen that thou art a monk. A colour pale & white with lennesse wrapped in humility is the honour of a monk. ¶ A woman virgin of the nation of Rome sore dreading god departed out of the said city & came to alexandrye for to see the abbot Arsenyen. She being within the town of alexandria/ the archbishop Theophyle wellecomed her with great honour/ to whom she prayed that he would do so moche of his grace that she might speak with the said abbot. The said archbishop made himself her supplication unto the said Arsenyen/ to that which Request he would not grant. And when she wist that he should not come to her/ as a woman of great steadfastness/ having her trust in god purposed in herself for to go unto him at his cell/ & not far there from she found him walking/ & incontinent kneeled before him. ¶ then Arsenyen said unto her/ woman if thou art come hither for to see my face only/ look & behold me all thy fill. Thou ought not to take heed unto my body/ but at my vacation if it be good. The good virgin durst not look up so moche she was ashamed. The abbot after rebuked her of that she had come fro so far over the see for to see only a man mortal. ¶ And she answered to him humbly I am not come only for to see thee/ but because that thou shall remember me in thine orations. ¶ The abbot answered. My friend I pray god that I may never remember the. When she had understand the answer of the holy father/ she went again to the city for to have died for sorrow. ¶ The archbishop comforted her saying that she ought not to anger herself/ because that many great men have be deceived & beguiled of women. ¶ The abbot Moses said. If a king will take a town for to be brought unto his subjection without slaughter of any person/ late him take a way the breed & the water or the victuals whereof the enhabytantes in it do live by. In like wise also the passions & prickings of the flesh are brought under ●ote by fasting & abstinences. ¶ A young man that was rich purposed him for to forsake the world. And how well that for to do this/ he was goon in to a monastery nevertheless his thyn kings & worldly thought would many times have withdraw him therefro. ¶ On a time among other/ he being out of the said monastery/ the devils came about him & moved against him a great blast of wind & of dust for to have made him afeard. But he was thereof more steadfast than afore/ for incontinent to th'end that he should have none occasion to think upon temporal things/ he forsook not only all his goods/ but also his own vestymentes which he took of and cast them away/ & all naked went readily again to the said monastery. But in going thydrwarde/ our lord that forgetteth not his true servants. Inspired one of the old religiouses of the same monastery saying unto him/ thou slothful man arise/ and receive joyously my champion. Which voice thou heard/ the good religious rose up and go against the other that was coming all naked out of his clothes/ and knowing the cause of his bareness wondered him moche & clothed him again with an habit of a religious. And when any came to the old religious foresaid for to ask him counsel of their affairs/ he counseled them as well as he could/ & also he answered them upon the questions that they asked of him. But when men touched him of the nature of forsaking of the world he sent them to the young religious and said to them/ come not to me for to have counsell of this matter/ but go to that young religious. For I never died Retche nor came not unto his right large forsaking. ¶ A man sometime was that which forsaking the world/ had dealt one part of his goods to the poor folk and the other part he kept for him/ And after he came to saint Anthonye for to have of him the habit of a monk. When saint Anthonye had known him/ or ever that he received him to be a monk/ he commanded him that he should go unto the next city/ and that he should unclothe hȳs●lfe all naked & thenne buy some fresh flesh atte bocherye/ and that he should cover him therewith/ & he died so/ whereby it happened that all the dogs & the birds followed him. And when they would have take the said flesh/ they bot in to the man's flesh. finably he came again to saint Anthonye & said to him Behold fair father/ how the dogs have tere my skin all about for to obey to thy commandment. Then said saint Anthonye. My friend all they that forsaken the world & will have money/ they shall be thus tere & bitten by the devils of hell. ¶ An other brother there was that took counsel of an holy father/ if he should keep two shilling that he had spared for to help himself at his need if he were sick. ¶ The holy father seeing that he would have fain kept the said two shilling/ he answered to him/ ye/ ¶ After that he was gone again to his house/ he was afeard that the holy father had answered him so for to fulfil his will/ wherefore he went again to him/ & questioned him as he had done afore. ¶ Thenne the holy father answered him/ that he was not wise for to set his trust upon two shilling & that if he were sick/ god should purvey for his sickness/ for his goodness is so great that he leaveth never his servants in time of need. ¶ A monk there was that no thing had of the world but a book of gospels which he should for to give to the poor for god's sake/ saying to himself. I have sold that that counseled me day by day/ to sell all that men have and give it unto poor folk/ because that the same words were written in the said book of gospels that he had should. ¶ A rich man sometime offered in pure gift all his money unto the abbot Agathon/ beseeching him that he would take it/ but he refused it. That other pursued him still praying/ if he would not take his silver for himself that he atte the lest should take it for to be dystrybued by him unto to the poor folk. ¶ Then answered he that he should do two evils/ the first should be/ for he should receive the money whereof he had nought to do/ seen that he gate his living by labour of his own hands/ and the second evil should be/ that in dealing of the same he might hap to fall in the sin of vain glory. ¶ saint paul the hermit right worship among the holy faders of Egypte/ said that a religious when he willeth or desireth to have any thing overmuch more than him need is for to live upon/ he is constrained for to go out of his monastery/ and in goyeng thereout he findeth him lightly beguiled of the devil. The which thing considering the said saint paul/ during one lente he abstained him from going out of his cell/ all be it that he had not for all provision but a little lentylle & razor of otemele and a little vessel with water for to make some podage withal. ¶ And for to eschew the evil thoughts that he might have had in desiring other things unprofitable/ also to the end that he might more steadfastly abide within his said cell set himself for to make mats. ¶ And when they were weven/ he broke them in pieces/ and sin made them again/ and had liefer do so/ than to go out of his lodges/ for to fet more matter to make other mats withal/ dreading the temptations and deceptions of the devil that might have had come to him in goyeng out/ whereby it is to us showed evidently/ that their nies no thing more contrary nor more hurtful to the salvation of a religious/ than for to desire more than to his povere life needeth/ and also to go out of his monastery and haunt among the worldly people. ¶ The abbot Macharye being in Egypt found a thief that bore a way his goods that he had in his chambre. ¶ And when he saw that he rob him/ he as a stranger halpe him for to bear them away/ saying such words or like. ¶ God hath given them unto us/ he may take them again as he will/ his will be done with them/ and his name be praised & blessed in all things. ¶ An other brother went often for to visit and to see a holy father a very old man of whom he s●ale his breed. ¶ The holy man supposing that this other had need of it reproved him not therefore whereof it happened that this old father fall in so great necessity/ that he had no breed at all for to eat. Finally tending to dethwarde/ and seeing that his last day drew nigh/ he sent for the thief that so often had rob him afore that/ and kissed his hands saying. ¶ blessed be thy hands/ for by them I trust for to come in paradise. ¶ After the same time the thief led a holy life and was perfit in virtuous works and in all his deeds. ¶ The abbot Agathon proceeded in all his deeds by sovereign prudence/ and as well in working and labouring with his hands/ as also in vestiments/ and in all other things he kept the middle assize. ¶ His vestiments were such that they never appeared neither to good no to bad. ¶ Yre or wrath after that a holy father saith beginneth by four things. The first by inordinate appetite to give/ and by brenning covetise to take. The second when one is obstinate in his opinion. The third when men desire to be honoured. And the fourth when one thinketh himself more wise than all other/ whereby he will here a rule among them. ¶ Ire also by four manners blindeth the wit of man. first when one oweth ill will to his neighbour. secondly when he hath an envy of the honours & goods that his neighbour hath. thirdly when men take debate for a thing of nought. The fourth manner is when men ●acbyte his even christian. ¶ And to the contrary by four manners/ men may resist to the passions that move a man to ire. first where as men can not resist/ but that ire shall enter in to the heart/ which is the first thing where of men ought to beware/ they must eschew it and keep that it come not unto the face/ & if the visage makeh any show thereof/ then must the tongue be refrained that she speak neither Injury nor blame/ and if the tongue by great passion of ire prononceth any rigorous word/ men ought to beware that after that they proceed not to the way of the deed. ¶ Three degrees are among the men that touch to the passion named Ire. The first is when some man endureth patiently all Injuries/ he forgiveth lightly the person that saith evil by him. And this man followeth the nature of Ihesu christ. The second when a man will not Injury no body/ & also he will not be injuried. And this man is of the kind of Adam. And the third when a man Iniuryeth & hindereth an other body/ and the same is of the nature of the devil. ¶ A religious was some time injuried of an other/ wherefore he went unto the abbot Sysonyen for to complain him of the said Injury that had be done to him. ¶ And how well that the said abbot showed unto him that for the love of god he ought to forbear lightly the said Injury/ praying him that he should do so putting the vengeance in the hand of god/ nevertheless he would not thereof/ wherefore the abbot seeing his obstinate mind/ desired him to pray god with him that he would take a way from him this wicked obstination. ¶ Sin after this abbot made such an orison unto our lord saying. O my god have pity of the indignation of this brother here. For it seemeth to him by his words/ that we have nought to do of thy help/ for as much that he saith that of himself & by his might he can be avenged. ¶ Thenne the brother hearing his prayer/ kneeled done before the said abbot & cried him mercy. ¶ An other in likewise complained him to the said abbot of certain Injury that was done to him. ¶ And he told him that he should take it patiently & that a man is never Iniuryed/ but only for his sins/ & therefore we ought to answer to them that speak any harm against us. My friend it is for my sins that thou speakest so many Injuries toward me & for to correct me/ wherefore I thank the. ¶ The abbot Poemen said to his disciples. ¶ My brethren I pray you for your singular salvation the malice overcome never your will/ but when any body shall do to you any evil/ yield him good there against/ to th'end that by doing of good ye overcome the evil. ¶ To this purpose is rehearsed of a religious the more that he was spoken ill the gladder he was for it saying. They that Injury us are cause of our perfection/ always provided that we have good patience/ but they that speak to us fair words and sweet as done flatterers/ they are unto us the cause of our loss. ¶ For it is written/ who that shall bless you/ certainly he shall deceive you. ¶ An other aeged holy father was sometime the which when any of his neyghebours had done to him any Injury/ he hasted himself as much as he could to reward them with some good therefore. ¶ And if the person that so had injuried him/ was dwelling far from him/ he sent unto him some gifts. ¶ An other went for to have couseyll of the abbot Sysonyn/ if any thieves came in his house that would slay him/ & that he were of the stronger side/ to wit if he should put himself against them for to slay them or no. Whereat the abbot answered that he should kept him well therefro/ but should late god do. For what soever happeth to us/ it is for the punition of our sins. ¶ So ought we to give all unto the godly dysposing of Ihesu christ. ¶ To this purpose it is found/ that certain thieves went toward a holy hermit/ & forced them for to do him harm by violence. ¶ The which hermit for to eschew their evil intent began to cry ¶ And thenne the other hermits his neighbours ran to his socours & took the said thieves/ & sent them to the officers of the justice/ the which kept them long in prison. ¶ The religiouses that were thereof informed were wonderfully wroth that they were not otherwise punished. ¶ So went they to the abbot Poemen & showed him the caas. ¶ This abbot wrote unto the hermit in rebuking him that he had not with him the virtue of sufferance. ¶ The hermit for because of this was long time in his cell or little house that he went not out of it. And finably being sorry of the long emprysonement of the said thieves he went to the prison/ & openly delivered them out of the same. ¶ The disciple of a philosopher/ for certain offence by him made moved the same philosopher his master to so great wrath against him/ that he told him/ he should never pardon him/ till that he had endured & borne by the space of three year all the Injuries of his fellows/ which thing he died so. ¶ And at th'end of the said three year this disciple came to his master again & asked him forgiveness. And he told him as in fearing him that he should never pardon him unto the time that he yet by the space of other three year should have given certain gifts to those that scorned & died him evil. The disciple suffered yet three year/ & when they were come at an end/ he came again unto his master as he had done before/ which brought him unto Athenes for to learn philosophy. Thenne was there at the gate of the city an old philosopher/ that made great Injuries to them that would have gone within for to prove their pacyen●e. This odle philosopher thenne seeing the said disciple that would have entered within the town for to study there in philosophy/ casted at him many proud mocks & shameful words. And because that he suffered them patiently without to trouble himself withal/ the entry of the city of Athenes foresaid was granted unto him without any great labour. ¶ By this gate may be understand the gate of paradise/ through which men may not pass for to seek the glory of heaven without that they endure many Injuries ¶ An hermit asked an holy father how he should get heaven/ whereat he answered that more lightly he might not come thereat than for to have patience in his troubles & Injuries/ & that if men do to him many/ he should have more meed in suffering of them/ than in doing of any other penance. ¶ The abbot Moses was desired by certain religiouses that he would show unto them some good ensamples for to save their souls. ¶ And he commanded his disciple Zacharye that he should tell them some what. This disciple then died put of his habit & tradde it with his feet/ saying that a man might not be nor ought not to be a monk but if he were in likewise tradde & tormented with diverse adversities & troubles. ¶ The abbot Macharye said that he is a very religious that in overcoming himself bringeth under his own passions. None also ought not to lose him self for to save an other/ & therefore any man ought not to anger his neighbour for to prove his patience/ for it happeth oftentimes that a body in moeving of some other/ he falleth in to the sin of ire. ¶ Where certain religiouses in the presence of saint Anthony/ did praise an other brother & his virtues/ saint Anthony after his praising made unto him some Injuries for to prove his patience/ the which Injuries he might not endure Thenne said saint Anthony/ that he was like the houses that have fair entry & strong but the thieves may come in lightly at the back side. ¶ Some brethren asked of the abbot Ysaac wherefore was that the devils feared him so moche/ & he answered the sith that he was made religious he was never angry in him self/ whereby the devils had him in a dread ¶ A religious came ones to the abbot Achyles which casted blood out of his mouth. The religious seeing the same asked him whereof proceeded this sickness/ whereat the abbot answered that folk had reported some words to him whereof he was angry/ but notwithstanding he would not show it. So had he prayed our lord that he would take away that wrath from him/ & for this cause by mean of the same prayer he casted blood out of his mouth which was cause of the sleeyng of his wrath. ¶ diverse brethren came to a holy hermit/ & as they where come nigh his hermitage/ they found shepherds that sang dishonest songs And when they were within the cell of the said hermit/ they asked him why he corrected not the said shepherds. And he answered to them that he had be in will full oft for to do so/ but he considered that if he could not resist to the temptations that should hap to come to him by mean of such songs/ he should with great pain mow withstand to other temptations more great. To this purpose he said/ that he that shall not con refrain his tongue against his wrath. In likewise with great hardness he shall bear the movings & prickings of the flesh. ¶ The abbot johan being with all his religiouses/ they showed unto him one after an other their thoughts/ save one that said by envy. O johan my brethren do as the common women that utter sweetly their words for to get love of their bylovers. To whom the said abbot answered that his word was true. The said brother more moved with envy than afore/ said again to the said abbot/ that his body was all full of venom/ whereat he answered. If thou know that that is within my body as well as the dost that that is without thou shouldest see therein much more devils than thou speakest of. ¶ In Egypte was a religious sore renowned/ the which for his great renomee/ almost all they of the region were wont for to visit him. During his said renomee/ the abbot Poemen came out of Sychye for to dwell within the said land of Egypte. So many one left the vysyting of the said religious for to go toward the said Poemen/ whereof the said religious became much envious. ¶ The abbot Poemen knowing this brother to be ill content of the men died more of reverence to this Poemen/ than to him which so long time had be so famous within the said land/ was full sorry & heavy of that he was cause of his anger. ¶ So gathered he all his religiouses together with him/ & went for to visit & see the said brother that which would not open his door to them at the first but because he saw that the said Poemen was in his opinion praying that he would make him opening/ he made him with his fellows to come in. And after kissed each other/ & were at the same hour very friends together/ so that the said religious said unto saint Poemen that he was of moche more perfection than he had herd tell. ¶ An abbot named Mutues made a cell some time in a place called Eracloena where so great envy was upon him of many one that he was constrained for to depart out of it. ¶ So went be to another place where in likewise he made another dwelling place for himself to dwell in/ & as afore/ he was there sore envy of a religious/ whereof he was constrained to go there out as he was fro the other. So went he again to the place from whence he was departed first & shut himself within his cell. ¶ After this the hermits neighbours to the same place of whence he was departed fro gathered themself together and took the said brother enuyer of the said abbot Mutues for to bring him toward him. And when they were come nigh his hermitage/ they left the said brother in a place nigh enough to the same with the skins wherewith they were clothed/ & this done they went for to speak with the said abbot. And when they were come at him/ he opened his window for to speak to them & asked of them where their melotes were/ that is to say their habits made of skins that they were wont to be clothed withal/ whereat they said/ that they had left them not far fro thence with the brother that had be envious over him. ¶ He broke thenne open his door with an axe & ran toward the said brother that which colled & kissed in sign of peace. ¶ And after he brought them to his cell & eat with them/ notwithstanding that he was not wont for to eat nor drink at such an hour as that was. And finally he returned again with them. ¶ The abbot Agathon said that he never had slept while that he had any question with some till that he was reconciled with him. ¶ In like wise he suffered never no religiouses to sleep in their obstination that had noise or debate one against the other/ till that they were peased. ¶ Two brethren were in an hermitage which had never debate together It happened so that the one said to that other. My brother I pray the that we may have some question together as other have. That other said that he wist not what noise was. Ha sire said his fellow I shall learn the how we shall chide and fall out together. I shall set a tile between us both/ and then I shall say that it is mine own/ and thou shalt say that it is thine own/ and by this mean we shall have strifes together. ¶ They died put this tile betwixt them both/ and that done/ one of them said/ this tile is to me belonging/ that other answered I hope it is mine. The first said nay/ it should be for him. The other answered/ if it be thine then take it and bear it with the. And thus they could not have no strife together. ¶ saint Macharye being in his prayers he heard a voice that said. ¶ Macharye thou rechest not yet unto the holiness of two women that are in the next city. ¶ This holy man after this voice I herd/ went forthwith to the said city/ and so long he sought after them that he found them. ¶ He was received of them gladly enough. ¶ After he questioned them of their estate and conversation where of their were sore abashed because they had say every night with their husbands. ¶ notwithstanding the holy father questioned them more desyryngly/ and so that they were constrained to tell him their conversation. ¶ They first of all said to him that they had no sib or kyndrede together/ but only of that their husbands were brethren german/ with the which and by the space of xu year they had together both of them used their live without to speak any foul word the one to the other/ and without never to have had any debate or strife/ but during the said time they had lived in peace together/ with this they had purposed sin long time ago to enter in religion/ and so they should have do if their husbands would have granted thereto. And seeing that they would not be content that they should do so/ they had lived with their husbands the best and most honest life that they could in despising all temporal things/ & desiring only the spiritual things. ¶ The holy hermit seeing their honest life/ he began to say thus. ¶ Certainly god accepteth not more the virgins nor the wedded wives than the monks secular/ but only he asketh the good purpose to be steadfast in him and in his commandments. For of his goodness to all astates he giveth inspiration to lead a life/ whereby every person may purchase paradise. ¶ A brother there was that could never have peace with the other religiouses/ so purposed he for to go dwell alone in an hermitage/ to th'end he might be in rest/ & that no body might anger no move him for to laugh/ finably he went in to a great cave where he dwelled alone It happened one day that he filled a vessel with water & set it on the ground/ that which vessel forth with turned the bottom vpsodōne not once only but three times/ and at every time he filled it again. And seeing that he could not make him stand on the earth he broke it for despite in pieces. ¶ And then he knew that as well when he should be alone/ the devil that angered him in religion/ might also trouble him in solitary place. So returned he to his monastery/ saying that it was necessary for to work & have patience/ & to ask the help of god without which any virtue we can not come to. ¶ Saint Macharye told of himself that he being young & dwelling in an hermitage/ he was compelled by force to serve in the city as clerk/ nevertheless he would not dwell there/ but always went again to his hermitage. It happened the same time that the daughter of a secular was great with child. Her parents that saw this asked her of whom it was/ she answered that the hermit Macharye had done the deed. Her said kinsmen then went to the hermitage of the said Macharye & took and beat him & hinge pots atte his ne●ke saying/ here is the worthy hermit that hath defiled our daughter/ with that came there an aeged holy father which reproved them sharply because that they had so sore beaten him that he was all most deed. And they that had the devil with them answered to him again. ¶ Thou seest the shame that he hath done to us/ thou barest witness of his truth/ but it is now well known that he is a very hypocrite. Wit it that we shall never leave him in peace/ till that some body shall have given for him to our daughter lawful provision for her living. ¶ The said Macharye had a servant at that time that bore to the town his ma●̄des & baskets for to be sold whereupon he lived/ to whom for to eschew the hands of the said tyrants/ he commanded that he should sell all for to nourish the said daughter. And from that time forthon/ the poor hermit was constrained to watch daily and nyghtely for to get the said woman's living/ and said unto himself. Now Macharye work well/ for thou hast a wife & a child which thou must find/ wherefore thou shalt now labour more than thou didst afore. ¶ But the holy hermit awaited ever thou god should help him. ¶ The time came that the said daughter should be delivered of her fruit where she was long in great martyrdom with thrawes without comparison. The matrons or myddewyfes that were come to her for to receive the child/ questyoned her & asked her whereof it came that she might not be delivered of her child. then the poor sinner confessed her sin & said that it was because the falsely she had accused the poor hermit/ for she was with child by a neighbour of hers a young man. And when this thing was come unto ye●eres of him that borough the food aswell to the said Macharye as to the said daughter/ he ran apas toward him & telled him these tidings/ whereof saint Macharye gave praisings & graces unto our lord/ & fro thence he departed for to go in to Sychye/ where he lived long time in doing great penances. ¶ A brother asked of the abbot Poemen/ what thing he might do for to eschew ire & sadness/ whereat he answered/ that he should not dispraise/ nor judge/ nor also bachytte any person/ and if he kept 'em therefro/ our lord should give him rest. ¶ The abbot Poemen said of saint Ysodore abbot that he only more than any other truly knew his one self/ for when he had any thoughts or illusions that he was an holy man/ he answered to himself. Alas I am not such as Anthonye was or the abbot Pando or the other faders that have be lovers of god By this mean he lost his fantasy which presumed him over high/ when the devils said to him. ¶ Abbot thou hast good to do penance/ for after that thou shalt have lived well in great sharpness/ thou shall descend in to hell. ¶ He answered unto them. Yet no force if I descend there. I hope I shall not be brought in to the deppest part thereof. For ye shall be under me. ¶ The devils said often to the abbot Moses that they could never make him to fall. for when they ●rowed for to have brought him done by despiration/ he was araised to god ward. And when they wend to have enhanced him by pride he brought himself done by humility/ and by this mean he brought the devils under foot. ¶ A brother questyoned ones the abbot Sysonin asking of him counsel what he should do of that he was fallen in to sin. ¶ The abbot answered to him that he should put pain for to arise again. And he said there against/ that he had araised him self ones/ but he was fallen again. ¶ The said abbot answered as had done afore. And again by many times the said brother told him that often times he was fall & as many time he had arisen again by penance. ¶ So answered unto him the said abbot that he should not cease to arise himself again incontinent that he were by sin overthrown And where the said brother asked of him unto how many times he should rise again/ the abbot answered unto that time that in good or evil work thou shall decease/ for in the estate as the man shallbe caught by death/ in the astate shall he be judged. ¶ An other was tempted of certain sin by the space of ten year/ & because he could no more withstand/ as dysperate he would go out of his hermitage to the world again. ¶ Thenne came unto him a voice that said. O man for to recompense that of thou ten year in which thou hast mightily fought/ wite that thou shall have thou crown of victory. By this it appyreth to us/ that we ought to continue unto th'end/ for the more evils that we have/ the greater glory shall we receive. ¶ After this he went again to his hermitage & had no more the said temptations. ¶ The abbot Anthonye being in his hermitage was tempted long of sloth and of idleness/ so said he to god. My god I desire to be saved/ but the diverse thoughts that come upon me will not consent thereunto/ wherefore my lord teach me what I ought to do for my salvation. ¶ And soon after this he saw a man like him as him seemed/ that weved a rope/ & after arose from his work and made devout prayers. Such a vision happened to saint Anthonye. ¶ Now men may believe/ that it was an angel that showed how a body may withstand to his passions. For when saint Anthonye saw this vision/ the angel said unto him Anthonye do as I do/ & thou shallbe saved the said abbot when he had seen the said teaching he was comforted/ & in time after he died as he had the angel see do. ¶ An other asked counsel to an aeged father what he should make because he could no manner of craft/ but only eat and drink & sleep/ and from hour to hour/ & from one thought to another passing a way the tyme. ¶ The old father counseled him that he should keep him in his chambre for the love of god & that he should do that him possible was after his understanding without to trouble ne let his fantasy with curious thoughts/ and that without fault he should have joy like to saint Anthonye. ¶ An other asked to the abbot Achilles whereof came that he being in his ●elle/ he had no will for to do any good work for his soul. ¶ Achilles answered to him/ that it was because he had not seen the joys of paradise nor also the torments of hell/ & that if his chambre had be so full of worms & of felthe that he were there soused unto the neck/ so that his affection were let for to think upon the torments of hell/ yet should he abide therein & work there by great diligence. ¶ An other religious demanded of saint Anthonye what thing he should keep for to please god withal/ whereat he answered/ that what somever thing that he should do/ were it going or coming/ he should ever have god in his thought with the exemples & doctrines of holy scripture/ & with this where so ever that he should cast him to abide he should not depart therefrom suddenly/ but what somever trouble that he had there/ he should steadfastly keep himself at it/ saying that in keeping these three things/ he should be saved. ¶ An other religious desired the abbot Moses that he would give him some good sore/ the which answered to him/ that he should go to his cell or little house/ for she should learn him all that he must do so that he would continue therein his dwelling place. And he said also/ that like as the fish dieth incontinent that men take out of the water also perisheth the religious when he is out of his cloister. ¶ A brother asked to the abbot Poemen if he should do bester his salvation in keeping himself all alone in his hermitage or some other solitary place/ than to dwell among company. ¶ The which abbot answered unto him/ that a man which of himself will be corrected may well dwell every where/ but he that by pride will enhaunse himself can not abide in no place/ for it is written/ he that thinketh himself to be worth any thing where he is nought/ he deceiveth himself. ¶ In likewise who that boosteth him of some good deed/ if he doth it/ he loseth his meed. ¶ A brother of Egypt came once to the abbot Zenon in Syrye/ the which accused himself of many sins. The said abbot hearing his words was sore marveled saying/ the egyptians hidden their ●tues & show the vices which they have not/ but the syryens & greeks advance themself of virtues that are not in them & hid their own sins. ¶ An old holy father said/ that he that is sore praised & worshipped of the world loseth the merit of his soul/ & by such praysynges he falleth in vain glory. And he that is scorned of the world shall have great reward of god. ¶ Yet said he more that like as it is impossible that the herb & the seed should come kindly both atones/ also it is impossible to have the glory of this world and the joy of heaven together. ¶ Item all thus as a treasure which is known mynusheths & waxeth little/ so doth the virtue when it is known by him that doth it. ¶ Item as the wax fleeteth afore the fire/ so the soul in this world praised taking thereat her rejoicing loseth her fairness. ¶ When the thinking of pride or vain glory befyghteth us by deming that we be good/ we aught to seek in our consciences if we have kept all the commandments of god and loved our enemies. ¶ If we have not be glad when our adversaries have had loss of goods/ & whether we have been wrote of their getynges. then shall we see that we died never no good. ¶ And by the same we shall eschew this foolish presumption to trow to be good. ¶ A holy father after he was come for to see his fellow he said unto him. Brother I am all ready deed in the world. ¶ His fellow answered unto him. My friend trust on thyself till that time that thy soul shall depart out of thy body/ for if thou art deed/ the devil therefore is not so/ the which hath without number crafts & subtle for to deceive us ¶ another holy father was that had lived thirty year without breed & eat no thing but roots & drank a little water. ¶ He said once to his fellows. My brethren I thank god of that he giveth my grace that I can eschew fornication/ vain glory/ and avarice. The abbot Abraham hearing these words came unto him/ & asked him if by adventure he found a woman in his cell whether he might well keep him to think that she were there. He answered nay/ but he should never consent to have her company. ¶ Then said Abraham/ fornication is not deed yet in the but only it is bound by the will of god for it is possible that thou might sin in it. ¶ In likewise he questioned him of covetise/ asking to him if he seeing some gold among some stones should mow keep him from thinking that it were gold/ so answered he nay/ but he should not have apetyt to take it. thirdly he asked him if two men/ of which the one hated him/ & the other loved him/ came to his house/ whether he should receive them alike He answered nay/ but he should constrain his will for to do as good cheer to the one as to the other. ¶ And what by these questions/ as by his answers/ the holy father Abraham showed him clearly/ that our passions be never deed/ but only are bounden. For unto the last article of the death we all are in puissance to do sin/ wherefore we ought not to praise ourself. ¶ An old hermit dwelled in a desert wonderful low/ & with him haunted full oft a secular man for to serve him that had a child which in certain time fell sick/ that which thing seeing his father he prayed the said holy man that he would go unto his house for to see his children to th'end that by his prayers he might be made hole. This holy hermit granted him his request & went with him/ when they came nigh the said house/ the father of the child commanded that men should come against the holy man with lamps & torches. The hermit seeing the great honour that men died unto him/ he unclothed himself all naked & began for to wash his clothes in a water. ¶ Thenne the father of the child said to them that came against him Turn again home turn again I see well that our holy man hath lost his intendment. After he asked him the cause why in the presence of so many folk he had done so great a folly/ saying that they should ween that he were from his wit and full of the devil. ¶ Then answered the hermit that none other thing he would not here. ¶ A great lord that was judge of the province where dwelled the abbot Moses would go see him. When Moses knew it/ he fled away/ & as by hap he met with the said lord by the way which asked him where dwelled the abbot Moses. He answered him/ why he sought about for to see a fool and a wicked heretic. ¶ The judge then went again to the church & said to the clerks how he had met an hermit that had said unto him that the abbot Moses was but an heretic. then the clerks asked him what manner a man it was that he had seen. He said it was a man great & black & sore old and clothed with fowl habits. ¶ Then they knew that it was he whereof the judge was sore on angered & went his way for despite. ¶ The abbot Sysoyns dwelling in the mo●tayne where saint Anthonye was buried/ a good man acompanyed with a child of his went there for to see him & for to receive his blessing. ¶ It happened by the will of god that his child died by the way/ whereof nevertheless the father angered not himself/ but taking his Infortune patiently/ he bare his child deed to the cell or little house of the said abbot. And as he came in he found him in his prayers. So did he spread afore his feet his said child/ & he himself kneeled before him on his knees/ casting himself to the earth/ as they that asked to the holy faders their blessing were wound for to do. ¶ And after that he had made his orison/ he went out of the cell of the said holy father leaving his child there. ¶ And so it happened that the holy father foresaid tending still to his prayers & contemplaconns'/ had not seen the said good man/ or at lest had not spoken to him/ in turning himself a back he saw the child thus cast afore him as afore is said/ & weening that he had be thus praying unto god He say unto him such words/ arise my son & go after thy father. And incontinent after these words/ the child marvelously arose & went toward his father/ which seeing him alive again was sovereignly marveled/ & knowing the grace that god had done to him/ he gave to him graces & than kings. And also came & thanked the said abbot that wist no thing thereof whereof he received not unto him the worship nor the glory/ but he was full sorry to here tell of such things/ ●o●●tyng that the noise that might arise thereby should be cause to make him fall in to the sin of vain glory/ wherefore expressly he defended unto the said good man that he should never tell nothing of it at lest till after his death. ¶ A secular man taken of the devil was brought sometime in to a church where were many monks/ the which made together their prayers for him/ but nevertheless the devil would not leave him. So were they purposed for to desire their abbot Besaryon that he should pray for him/ but they were yet in a difficulty/ saying that if they should go tell him this in his chambre/ he should not come to the church/ wherefore bearing this man toward him they died set him done by the way where their said abbot should come/ & began again together for to pray god for the said man. ¶ And when the said abbot should have passed by each of them began for to call and cry. O father abbot awake this man. incontinent the holy man making over him the sign of the cross commanded him that he should arise & go out of the way/ & he died so. ¶ An other was in Egypte that had a child which had the palsy/ the which as the pleasure of god was/ he took & bore him unto the cell of saint Besaryon/ & sore weeping left him at the ●ore. ¶ This done the child began to weep & weyle. And the holy man that looked out at the window saw him & said. My child who hath brought the there/ whereat the child answered. Sire it was my father that hath left me here. ¶ then saint Besaryon said to him/ stand up my son & go after him/ and anon with good health he departed & went after his father. ¶ The abbot Mutues said/ that the more that a man denieth himself a great sinner/ he is without comparation much more perfect and more next god than the other be that do not so. ¶ And to this purpose isaiah saying/ god called himself wretched & abominable sinner/ we have in this world but care/ and continually in danger to fall. ¶ Also it is written he that is up/ lat him beware of a fall/ we row in the see/ ever in danger to be perished. moreover he said that they that are in solitary places row in safety as lightened with the son of rightwiseness. ¶ And they that are in the world row in danger/ that is to wite for doubt of the night/ that betokeneth unknowing/ but not withstanding it happeth often to them that be seculars/ how be it that they row in the darkness of the night/ that is to wite among the wretchedness and worldly troubles/ that their ship cometh to port salve. ¶ And they that be in religion because that they be assured as them seemeth/ if they become negligent and proud/ they leave their good stir and ruler/ that is to wite meekness/ whereof it happeth sometime that their ship is drowned in the see. ¶ And right so as it is impossible a ship to be sure without nails/ also it is impossible to be saved without meekness which is never angry/ nor will never consent that an other shall be angry. meekness is to forgive him that hath trespasseth against us afore that he repenteth/ that is to say as soon as he hath done to us any shame Injury or wrong. ¶ The abbot Macharye once well early died fet leaves of a lawrer tree for to make mats withal. And as he came homeward again he met the devil that bore a sharp secle wherewith he wend to have strike at him/ but he could not. ¶ And after as for great despite he cried loud & said. O Machary thou givest me much torment/ when I ween for to trouble & hurt the I can not/ and yet always I go beyond the in all works/ for thou etest & drinkest which I do never so. Thou speakest sometime/ & I have never lust to do so Nevertheless thou settest me under so to in one thing/ that is in meekness. then the holy father died set himself to orison/ & the dampened spirit died vanish away. ¶ A man that taken was of the devil smotte one's one of the holy faders of Egypte in the face upon his ●o cheek. And incontinent the holy father proffered him his other cheek for to receive an other stroke of him. ¶ The devil seeing his meekness might not endure the same & went out of the said like man's body. ¶ An other holy father said that all the virtues that a religious might perform/ without humility they can not profit him nothing. For humility is the message● of charity. In having the which men be with god which is the same charity. ¶ The abbot Macharye as he was clymming upon the mountain of Nitrye he bad a disciple of his that he should go afore him. And in his way he met with a priest of the paynemyes' law/ bearing a great log at his neck to whom the disciple calling upon him began to say. ¶ O thou devil where dost thou run now. The priest that was angry of his wrong died beat so sore the disciple that he left him for deed. Anon after this priest met with saint Macharye that greeted him saying. O thou man that delivered the other saved mayst thou be. ¶ And thenne the priest demanded of him/ what good haste thou see in me that thou hast so courteously greeted me. The holy man answered unto him/ that he had see him run and labour in his way full fast/ and he wist not where. And this said he to the said priest because that he was a paynim and wist not what he died as touching our faith. The priest said to him. Certes I am touched with compunction through thy salutation/ by the which I have known that thou art god's man/ but I have met with one I wot not what a wretched monk that hath wronged me over moche. And also rewarding by of his scornful words I have give unto him grievous wounds. incontinent he was turned and swore that he should not let him go/ till that he made him a monk. ¶ After they two went together to the place where the disciple was hurt/ and bore him in the church. ¶ all the monks were glad of the conversion of the priest/ for by him many were turned. ¶ So said the abbot saint Macharye to this purpose/ that oftentimes proud and scornful words turn and tyse the good folk for to do evil. Also humble language moveth the evil folk unto goodness. ¶ Saint Anthonye said often/ that none can be good how well he desireth to be so/ if god be not with him for no man is good but he only/ what soever virtue is in us then/ we must ever accuse ourself and hold us for evil folk. And thus meking ourself we shall get meed. ¶ One time the good saint Anthony saw all the grennes & snares of the devil spread over the earth. Then began he to weep & to weyle asking to god. Alas & who shall mow eschew the subtle snares of the devil. incontinent he heard a voice that said to him. Anthonye humility all only may preserve folk fro the wickedness of the devil/ to the which the proud can not come by no wise. ¶ An other time as he was in his oratory/ he heard a voice that said. Anthony thou hast not yet known the virtues of a man that taweth leader in alexandria. And in the morning next after/ after this voice I herd/ saint Anthonye took his staff/ departed & ceased not his pass till he came at Alexandrye the city When saint Anthonye had found him he questioned him of his virtues. Then the said holy man said to him that he did no good at all/ but that every morning when he rose first he said in himself that all they of the city should be saved by their justice. And to the contrary for the sins that he made/ he deemed that he was worthy of everlasting damnation. And in likewise when he go to bed at night/ he remembered this thing as for truth. ¶ This saying saint Anthonye answered to him/ certainly my son I have be long in the deserts with great business & care/ but I had never so virtuous a consideration. ¶ A brother axed once to the abbot Poemen what betokened a proposition of the postle which is such/ that is to wite that to those that be clean without spot of sin/ all thing seemeth clean. The abbot answered unto him/ that he that might come thereto in manner that he could under stand it well/ he should hold himself the lowest of all other creatures. The brother said there against/ how can it be/ shall I hold myself for a greater sinner than is a manslayer. ¶ The abbot said/ when we see a mansleer we ought to consider/ that by adventure he died never none other sin/ & we have done infinite offences/ & have be murdered of ourself sleeyng ourself through sin. ¶ And where the said brother asked him how this could be do/ he answered to him. The justification only of man is to reprove & correct himself/ & then is the man just/ when of himself he accuseth & condemneth his sins. ¶ Many religiouses were once with the abbot Poemen/ whereof one began to praise another saying. Yond is a good man/ for he hath horror of sins. The abbot than asked him/ what horror of sins was to say. To which asking the religious not knowing what answer he should say/ required the abbot that he would expone what it mente. So the said abbot exponed it saying that he that hath horror of that is done amiss/ & the blessyth & loveth his brother/ he hath horror of his sins. ¶ A brother axed of the abbot Poemen how he might keep him that he should not say ill of his even christian/ whereat he answered that he & his even christian were two images/ & when he should despise his/ he should judge the other that is to wit his neighbour to be good & fair And to the contrary in praising his own/ he should despise that other his even christian/ & when one reproveth his own self ●esyly he habyteth none other person. And he that considereth his freyltee/ he doth like as he that despiseth a virtuous body. ¶ The abbot Ipictus said the like as a lion is fearful to the wild asses/ the which he enforceth him to devour/ all thus a religious that is proved & known for a steadfast man/ is fearful & corageouse to withstand against fleshly desires. ¶ moreover he be said that like as a proud horse is suddenly taken by the bridle likewise by fasting is a religious refrained from the sin of cō●pys●ence. ¶ He said also that the body of a monk dry & lean by fasting may●eth his soul from the low things unto the sovereign/ & all the delec●a●ōns sensual & carnal he dryet and sleeth. ¶ Item the monk that it chaste shall be honoured in earth/ & crowned in paradise. ¶ Item he that can not keep his tongue busily against wrath/ with great pain he shall con be master of his passions or temptations. ¶ Item men ought not to speak of nothing but it be virtuous or longing to virtue for after the common proverb of ye●abondaūce of heart speaketh the mouth. ¶ He said yet/ that the vine beareth never no thorns & that it were better to a religious for to eat flesh & drink wine than for to eat his even christian by backbiting. ¶ And he told the sometime in Sychye was made a great feast where men would have given wine to an holy father for to drink/ which making refuse of it/ said that they should have it a way/ & that the drinking of it should be his death. ¶ An other time men brought unto certain brethren some wine of the first making out of the cup/ or haply as for their thydes whereof many of this brethren drank. ¶ An old brother that saw his brethren drink of it/ fled anon to his cave/ the which Incontynente fell done upon him. The other brethren seeing this Inconuenyente ran thereat & found him half deed. Then said some of them/ that by his sin & vain glory he was gone in to his said cave. But their abbot said to them/ lat him alone it is my son/ the cave shall not be made again whiles I live/ to th'end that the world shall know that it is fall done for a cup of wine. ¶ The abbot johan said that we that take heed to our sins we be not over lad with penance/ but when we condemn some other forsaking our own body for them/ we take then great charge up ourself. And to this purpose recounted the said abbot johan/ that sometime in Sychye were many holy faders together which spoke of a religious that was a great sinner. ¶ The abbot Pyot harkening after those the accused the said religious stood up & went & took a sack which he filled with sonde/ & laded it upon his back. And after he took an other little one that he bore afore him/ & thus lad he began to go. He was axed why he died so/ whereat he answered/ that the multitude of the sand that was behind betokened his sins/ the which he would not put in his Remembrance nor weep for them/ & the little quantity of sand that was afore him betokened the sins of his neighbours which he said he had afore his eyen/ more than his own that he would forget/ the which thing men ought not to do. But to the contrary a body ought to put his own sins before him & the other behind. ¶ The other abbott● were much marveled thereof/ & affirmed and said that it was the way of salvation. ¶ The abbot Ysaac being in The●ayde found himself among many religiouses where he condemned a brother as guilty of certain sin that he had done. After this he went again to his cell where he found an angel at the door that would not suffer him to come in/ but if he should tell him first what thing he should do of his brother that he had condemned. ¶ Then he knew that he had sinned & cast himself done to the ground. But the angel took him up & said/ that he should never judge any body afore that he were judged of god. ¶ In a monastery of religiouses was a monk that committed a passing great case of which he was accused by his brethren/ but this notwithstanding he said there against with all his might/ & went unto saint Anthonye. His brethren followed him for to bring him again to the monastery. ¶ And when they were come together afore saint Anthonye/ they found there the abbot Paphonce otherwise called Shafalus/ the which in presence of them all said such words. I have seen a man upon the shories of a stream/ the which was in the mire to the knees/ some for to bring him there out are come to him/ they be entered therein to the neck. then these words I herd/ the said accusacours were all abashed/ & understood that this words were put unto them/ wherefore in humility they returned with the said brother to their abbey. ¶ One of the said holy faders said the when we see any body that doth sin/ we ought not to put it upon him/ but upon him that maketh him for to do it/ considering that the devil also may bring us to have a fall. moreover he said that none was in the world that will sin/ but we be all deceived. ¶ An hermit named Thymothee despising a brother of his religious/ counseled his abbot the he should pu● him out of his abbey. After the which putting out/ the said hermit fell in to a grievous sin/ of which he made many complaints. And as he was often crying for mercy unto our lord/ he heard a voice that said to him. Tymothee this shame is happened to the because of that that thou hast despised thy brother falling in sin. ¶ An other brother was which rehearsed that he had seen a vision four ordres in heaven. The first order was of folk feeble in the faith/ but nevertheless they gave thanks unto god. The second of the hostelers which were ordained to receive the other as almeners. The third was of solitary folk which forsake the world as hermits. And the fourth was of those that have withstand to their own will & were submitted unto the subgeccyrn of their faders spiritual/ as religiouses that make four vows And he said that the last had more noble estate than the other/ & for this cause they bore at their necks colers of gold. ¶ moreover said the same religious that in seeing the said vision he demanded of him that showed it unto him why the last where more worshipped than the other. He answered unto him that the hospitalers almeners & hermits that be in deserts be not subject but to their will/ but the other gave themself all together to god under the subjection of other/ whereby their merit is more greater in honour. Obedience is the salvation of everichone & the mother of all virtues/ she openeth the heavens/ she listeth the man unto heaven/ she is fellow to angels & the meet & consolation of all the saints which by obedience are come to everlasting glory. ¶ An holy father said that when a brother commandeth an other for to do some good work with dread of god & with holy meekness such a commandment shallbe done/ but when men commandeth any thing without to have regard to god ward but only to his own aue●orys●. It happeth often that he which is so commanded doth no thing thereof/ wherefore it is to be noted/ that all the proceedeth of god beginneth by humility. And to the contrary that the cometh of the devil it is begun by pride or by ire & by trouble of other only. ¶ The abbot Syluayn had a disciple named Marc much necessary & obedient that which was well loved of his master/ This abbot had it other disciples that which were right ●ory & wroth of that th'abbot loved more the said Marc than he died any other of them It happened that the old faders that were sorry of this vision/ came & showed it unto the abbot. But afore that they rehearsed any thing of the caas/ they went to all the chambers of the xi with the said abbot and knocked at every door/ but there answered no body. finably they came to the door of the said disciples chamber/ the which incontinent that he heard his master he left an O that he had begun to make whereof he made but half for great desire & haste that he had to obey unto his master. then the old faders that were with him died praise this disciple & loved him more than the abbot died ¶ Two brethren of father & of mother were in a monastery/ whereof th'one was moche obedient/ & the other continent & chaste. The obedient died all that to him was commanded. He that was chaste had en●●e upon the other/ & would prove if he was very obedient. And to this intent he prayed the abbot that he might have leave to go out with his brother. The abbot gaaf them leave for to prove his obedience/ when they were come nigh a water where were many beasts called Cocodrylles & of which many men been perished/ the chaste said to the obedient. Go first over I pray the. incontinent the obedient passed over the flood/ & all the said beasts came to him as they should have devoured him/ nevertheless they made him worship licking his clothes about him. After the chaste commanded him that he should come again & he died so. Then they went forth & found a corpse deed. The chaste said/ if we had some old thing we should cover this deed body. The obedient answered. At us rather pray god for him/ for haply god shall raise him. So began they for to pray. And anon by the grace of god he was raised fro death to life of which thing the chaste boosted him self and praised/ saying it was for his continence that god had done this miracle. All which things were showed unto their abbot/ that which after their coming again blamed them/ and the chaste he reproved sharply because that he had tempted his brother And to the end he should not be proud or foolish glorious/ he said to him/ that for the obedience of his brother the deed corpse had be raised from death to life. ¶ One of the holy faders of Sychye sent his disciple in Egypt for to fetch a Camel for to bear in to the said Egypte the baskets & the maundes that he made ¶ The which disciple desiring to obey went readily thither & brought one from these. But as he was coming again/ he found an other hermit by the way that said to him My child if I had known that thou had gone for to fet a Camel. I should have prayed the for to have brought me one. ¶ The which thing the disciple reported & told unto his master that sent him to the said holy man again for to led unto him the Camel that he had brought for his said master. ¶ And with that he had him that he should go with him in Egypte for to help him to bring there his baskets The disciple went again to the said holy father & said to him. Fair father my father sendeth the this Camel for thine own use after thy necessity. For he is not ready for to go in to Egypte ¶ Thenne all his maundes and baskets were laden and had in to Egypte. ¶ When they were come thither/ the disciple holped him to unlade. And when he would have come again he said to the holy man. My father I beseech the that it will please the for to pray god for me. ¶ Thenne the holy father asked him where he would go/ whereat he answered that he would return homeward for to fet the baskets of his father abbot. ¶ The other holy father was then much wroth and angry/ and besought the disciple that he and his father should have pity of him For their great charity made him lose his merit that said he. ¶ An other hermit had many baskets and mands ready made for to go to the market withal. ¶ So it happened as by adventure/ that he heard his neighbour that said. I wot not what I shall do/ the market cometh in hand/ and I have no coverings ready for my baskets. ¶ He that had his baskets and their coverings ready all Ready made/ he took of the coverings/ and said to his said neighbour/ hold here my friend some coverings/ for I have more than I need/ tha● shall be good for to cover thy baskets withal. ¶ The which charity was w●ll in heart in so much that he broke his own work for to fulfil the work of his neighbour. ¶ The a 〈◊〉 johan was so chartable/ that his great charity suffered him not to know any malice. This abbot for to have occupation to his orisons borrowed a penny of one of his brethren whereof he bought some flax for to occupy him withal/ when he had bought it/ one of his brethren came to him for to borrow some of him to make a sack with/ and he took him some with a good will. There came to him an other again that also had some thereof. And finably he lived so moche of his flax aswell to the one as to the other/ that there abode nothing for himself. He that had left him the penny desired him to pay it him again. Then had he neither penny nor no flax. And here it is to be noted that a penny was then worth a s●●te or more. ¶ And because he wist not whereof he should take him again his penny that he had lend him. He purposed that he should go to the abbot james/ him to pray that he would pay a penny for him to him that had left it unto him/ because he was not of power for to pa●e if himself. ¶ It happened that as he went thydre he found one penny in his way/ but he durst not take it up. So came he again to his ●elle for to pray god. Then came there again the creditor for to ask his penny of the simple man/ that promised him he should fet it for him anon/ wherefore he departed again for to go toward the said abbot james but because that he found yet again the said penny in his way/ he durst pass no ferther/ but returned again to his little house. thirdly came there the said creditor for to hau his penny. then the holy man answered unto him that without any fault he would go fetch it. And at the third time he found yet his penny/ the which he took up then/ & bore it unto the said abbot james/ saying that he had found it by the way/ but nevertheless he besought the said abbot that he would make to wit through out the city/ that if any body had lost one penny that he should come toward him & that he had found him the which thing was showed during three days/ but no body came that said it was his. then the said johan said to james/ that he should take it to him that had left him one/ for as he was coming to him for to have borrowed it/ he had found it. ¶ The abbot Poemen said/ that we ought not to fulfil our wills/ but them of our neighbours. And when men prayed him for to eat more than his will was/ he wept/ because that he constrained himself over his will/ to th'end that he should not disobey his neighbour. And in many other manners/ he strained his will to the will of other. ¶ An hermit sometime nigh a monastery of religiouses made many miracles. ¶ Ones among other/ the religiouses went toward him/ and made him to eat against his will. And after they said to him that he was sorry and displeasant because that he had eaten against his will. ¶ He answered that the contrary was troth/ that is to say/ that he had tribulation when he died his own will. ¶ The abbot Paphonce had of custom that he drank never no wine. It happened one day as he travailed by the way that he was met with thieves/ of which the principal knew him. And because he knew well his custom to drink no wine/ seeing that he was weary of the way/ he took a cruse full of wine & a glavye in his hand/ and said unto him/ that if he drank not/ he should slay him. ¶ Thenne the holy man knowing that this thing came of the will of god/ & that it should be the cause of the conversion of the said thief & of his fellows/ he took the wine & drank it. ¶ Thenne the said thief prayed him that he would pardon him that he had so constrained him. To whom he answered. I have my trust in god/ that because thou hast given me drink/ thou shalt have forgiveness of thy sins & paradise atte thine ending. And thenne the thief said to him. And fro this hour forthon myself trusting in the mercy of god. I promise the that I shall never do no harm unto no body/ and by this means was the said thief and his fellows turned unto god ward and lived after honestly. ¶ Two hermits were sometime where of one was older than the other. So requiring the old to the young/ that he would be content that they should do both together their residence/ that which thing the young would not grant/ but excusing himself said/ that it was not his caas for to dwell with him/ because he was to great a sinner. The old which was a man of right holy life/ hearing this answer/ he had it not agreeable. For how well that the other religious was young/ nevertheless this old hermit could not believe after that he led a life solytarye/ but that he was of good life/ & without spot of sin/ finably after many word is/ they were content for to dwell together one week/ & when the seven night was past/ the old Required & asked of the young/ how he had governed himself that week. He answered to him that because that he was compelled by necessity to issue out of his own cell/ he was fall in great temptation of sin ¶ then said there against the old hermit/ asking if he would do thereof penance/ whereat the young andswerd ye. then the old moved with a fervent charity and knowing his farm steadfastness/ said to him/ that he was content to make & bear upon himself the half of his penance. And for so moche should they have need for to dwell the one with the other/ which they died so unto the hour of their decease. ¶ An ancyente holy father said/ that whosoever desireth for to be saved/ he ought curyously to see that he do not to an other/ that which he would not be done unto. And how well that some do to him any harm shame or Injury/ he ought not therefore to do the same to an other. ¶ And this manner of living is suffisant enough to everichone for to have his soul thereby saved. ¶ Two holy faders brethren german/ one called Poemen & the other Nub to his name & dwelled in the deserts/ & lived there a moche solitary life & religious. Their mother affectuelly desiring to see them/ because that after that they were departed fro the world/ she had not seen them/ she went herself toward them for to see and visit them. And how well that she made all diligence for to speak with them/ nevertheless she could not find the manner to have leisure thereunto/ finably she did so moche that she found herself once before the entry of their chapel/ & in great lamentations & tears she trowed to have made them speak with her/ but they would not/ doubting that they should haply have run in to some sin by the mean. And as they had open the door of their ceile or habitation for to go to their said chapel/ when they apperceived their mother they shut their door again upon them. Their mother this seeing that they would not speak to her/ began for to weep at their door with great abundance of tears. And thus as they devised them taking counsel & their advise together/ what thing they ought to do for to content her/ she took herself for to cry & weyle more than she died afore. So came to her then the holy father Poemen/ & without to open the door he asked her/ why she that all ready was old/ made such complaints which might be to her moche grievable. She hearing & understanding that it was one of her children that to her spoke she answered as she had spoken unto both of them. Alas my children I beweyle & weep for to speak with you/ because the singularly I desire to see you. Alas why do ye refuse me your presence/ what danger is there if I see you/ am I not your mother/ have not I nourished you with this paps mine. I have waited so long for to see you that under this hope I am come unto so old age/ that I am all dysabled of my membres/ & for great desire that I have to see you mine entreylles are all troubled & sore moved. then the holy father Poemen asked her which of both she had liefer other to see them in this world/ or else finably in the glory of heaven/ whereat she answered that she should be well content not to see them in this world/ so that she might be sure that she should see them after their death in heaven. ¶ After this answer/ the said Poemen said unto her/ that if she might withstand her affection and not see them in this world. For certain she should see them shortly in the other world. ¶ Then she hearing the words of her son/ said to him sith that thou promysesse me for certain/ that I shall see you in paradise I look no more for to see you here. And then she went her way well appayde and glad. ¶ A young religious named johan the left of the nation of the Thebayens was in service with an holy father by the space of twelve year/ which old father was called Amon during the said time grieved with a continual sickness/ which caused him that he was so wayward/ that he never gaaf fair language nor good to his said servant johan/ whereby he should be pliant and glad to serve him. ¶ But this notwithstanding he served him much sweetly & kindly. So it happened that when the said holy father Amon came to the last hour of his life that his soul must depart/ where many holy faders were present/ he took afore them all the said johan his servant by the hand & three times he said unto him. johan saved mote that be. And then he said to the holy faders that were with him My brethren I betake you this good religious/ he is no man/ but an angel. Certainly during my sickness/ he never had of me a fair word/ & nevertheless in great humility & patience he hath done to me infinite services/ so recomende I him to you asmuch as I can ¶ The holy father Agathon where he once came to the city that was most nigh his hermitage for to sell some hand work that he had made for to live upon he found at the gate of the said city a man that was sore like which was forsake & left of all men. The which thing seeing that said holy father Agathon he hired a little chambre where in he brought him & cheryshed him & kept him the space of four months unto time that he was recovered and was hole. And after returned this holy father in to his hermitage. ¶ An other holy father for to move to the virtue of patience a disciple of his that was sore passyoned & tormented of a grievous malady/ said unto him in this wife. My son thou must bear patiently thy sorrowful afflictions without to be wroth with them. It is a sovereign virtue to a man for to praise & thank god in his tribulations & adversities. If that be hard as is the iron thou shalt lose thy Rustynes by fire/ & if thou be gold/ thou shalt also be proved by fire/ and from great things thou shalt come to things more great. If god will send us some sicknesses we ought not to grudge there against/ & if we bear them not with patience we shall have no meed for it toward him. So must we be used to be patient/ praying him humbly that he will send us all that pleaseth him/ to th'end that by the merit that we shall get in enduring patiently the afflictions & torments of this world/ we mow have the glory ever lasting. ¶ An other holy father that was often taken with sicknesses/ was ones a hole year without/ wherefore he began to weep strongly bearing his health noyously/ & saying to our lord such words. Sire thou hast left me/ & thou wouldest not visit nor see me this year. As he would have said/ that god visiting his friends sendeth to them poverty & sickness for to make them to be rewarded for it in heaven. ¶ Some holy faders rehearsed of one of them that died in Sychye/ that they being about him/ they dothed him as they were wont to cloth the one of th'order at their decease. And doing this they began to weep sore for pity that they had to see him dey. He hearing their weeping is & sorrows opened his eyen/ & in beholding them he lough three times upon them. The which thing seeing the said brethren/ anon after they asked him why he lough when they wept/ & he answered to them I have laughed twice to mock you with all/ the first time that I lough was because that ye fear death/ & the second time was because that ye know well & can not judge otherwise but ye must once day & ye wot not when/ & yet ye dispose not yourself thereto/ & thirdly I have laughed reioysshing myself/ because that in leaving the labours of this world. I go unto the place of rest/ & these words thus said he closed his eyen & sweetly he yielded his ghost to our saviour Ihesu christ. ¶ Thabbot Pammon at the hour of his death said to the brethren that acompanyed him. My brethren because that sin the time that I came to this solitary place where I have builded for mine usage this little house wherein I do dwell. I am not remembered that ever I eat other breed/ but of the same which I have gotten with labour of mine hands/ nor to have said nor told unto this hour any vain word whereof I ought to repences me in this manner I go now to our blessed lord Ihesu cryst/ whereof I ought well to thank him. And I marvel greatly how he advantage take the last of me/ seen that I first was occupied to get my living/ & have not as yet begun to him any suffisant service. ¶ The abbot Agathon going out of this world/ three days before his deces held his eyen continually open & by no manner he moved them not. The which thing seeing his brothern that were about him sore complaining & weeping asked him. O our father tell us if it please the whereat thou thinkest now/ & where thou are at this hour. To whom he answered. I am called tofore the presence of god which is in his feet for to judge me. ¶ A as said they to him again/ & ferest thou him. To whom he said again. I have ever with all my strength enforced myself for to do that commandment of god. But nevertheless I consider that I am a sinner/ wherefore I can not say if my works have be unto him agreeable. And how said the holy faders haste not thou believe in thy works which have ever be vertuoles & after his law. Then he answered I not dare trust thereupon in his presence/ for there is to much difference betwixt his judgement & the judgement of men. ¶ The abbot Sysonyn being at the hour of death/ many aeged faders that together were come there for to see him apperceived suddenly his face which shining bright wonderfully. And in that self case he said unto them. My brethren see to it/ the holy father antony cometh to us here. ¶ Anon after he said again. My brethren/ here is the company of the postles. And saying the same his visage waxed more bright. ¶ So began he to say once again that he saw the postles that came there/ and it seemed that he should speak unto them. And whether these holy faders or some of them died Require him that he should tell them to whom he spoke. ¶ He answered that he spoke with the angel that came for to set his soul/ and besought them that they should forbear a little or they should have him away till that he should have done some little penance. Then said there against the holy faders to him/ thou hast no need fair father to do any penance. ¶ The which answered to them. Surely my brethren. I can not Remember me that ever I began yet to do any suffisant penance. By the which answer they knew that he was very perfit in the dread of god ¶ And they being in this imagination they saw his face wonderfully and more bright than it was afore. ¶ Then said he to them/ see see my brethren our lord cometh. And saying these words he gaaf up his ghost in the hands of god. ¶ The holy father Arsenyen was in his time so virtuous & so much inflamed with the love of Ihesu christ/ that the most part of the time contemplyeng his worthy death & passion/ he wept & bewailed/ so that by continuance of weeping away the abundance of tears from his eyen all the hairs of the lids of the eyen fell of & never grew again/ when he should die he ordained to his disciples that they should not do none almose nor any chartable deed for him/ saying that if he had himself done some he should find it. & because that these his disciples were troubled of that they saw the hour of his death draw nigh/ he said unto them. My children the hour of my death is not yet come/ when it shall be nigh I shall not be still/ but always I pray you/ that if ye dese to sorn any part of my body/ ye shall thereof give account afore god in his judgement/ where I shall accuse you thereof if ye do so. ¶ Then they asked him what they should do with his body/ for they wist nothing of winding of deed folk. ¶ So answered he then to them. Ye shall bind my feet together with a cord & thenne ye shall draw me unto the top of the mountain where men have of custom to bury that other. ¶ After he took himself to weep as he was wont to do all the time of his life. ¶ And where the holy faders being about him saw him weep so sore/ they asked him/ what moved him for to do so/ & if he had any dread or feer. To whom he answered/ the truly he doubted much our lord as he always had done/ namely sith that he was made religious. The holy abbot Poemen seeing him after his death said such words of him. O holy father Arsenyen/ thou art well happy that thou hast wept so moche in these world/ for certainly he that not have wept here/ shallbe constrained to weep in the other world. And it is impossible that a man may be forborn other for to weep here with his will for to decern the joy everlasting/ or to weep by constraynte in the torments of hell for the punition of his sins. ¶ Of this holy father Arsenyen fold the holy father abbot Danyell that how be it that he was greatly lettered & expert in that knowledge of holy scripture/ nevertheless feryn to run in to vain glory/ he would never argue thereof/ nor also write no manner of pistles/ but if he was constrained by great necessity for to do so/ & when he found himself in the covent of that company of holy faders he stood always behind a pillar if any was there/ to th'end that he should not have occasion to look nor speak unto any person/ & also because no body should see nor speak to him. His beholding was all like to an angel/ he had his hairs whit as jacob had/ & also arrayed as he was/ long & be●teful of body/ & how be it always that he was sore lean & dry/ yet came his herd done to the belly of him/ & so was he bowing forward because of his great age/ & he died when he was come to his four score & xu year. ¶ He had dwelled xl year in that palace of the noble Theodosyens which was father to Honorius & Archadins. ¶ After that he dwelled in a place called Troyn upon Babylony toward the city of Nemphis/ & three year in alexandria. ¶ After he returned again to Troyn foresaid where he dwelled other two years/ & there he yielded his ghost to god as he that was fulfilled with very faith & with the grace of the holy ghost. ¶ Saint Athanasy bishop of Alexandrye sent word once to the abbot Pambon that he should come see him. The which obeying to his request went there with some of his religiouses. And in coming toward the said Athanasy which seeing some seculars that were in their way & put not themself in purpose for to do nor show to them due Reverence/ he said to them. Arise up my friends & salve these good religiouses to the end that they shall give you their blessings/ certainly they spoke often with god/ & their word is holy. And in saying these words/ he saw in the street a poor sinner a common woman which was curyously arrayed ¶ So began be to weep when he saw her/ wherefore it was asked of him by them present what thing moved by for to weep. To the which being present ●e answered two things which I see cause me to do so One is the loss of that poor woman/ & the other is that I take not so great thought nor care to please god/ as she doth to please the sinners & dishonest men. ¶ It is found written of an old holy father that when he had intention to do penance of some sin whereof he was deceived & his sensuality said to him that he should defer it to an other day & that he should always come time enough for to repent him of it ●e answered that he should not l●ue for to do readily his penance/ for it ought for to be done hastily/ because that we be not in surte that we shall live do day more. And after when he should have done his purpose god should do then or the next day his pleasure of him. ¶ An other of the holy faders showed of a bishop that which because he had herd tell the two of his subgettes were adulterers/ he prayed our lord that he would given certain knowledge if they were as fowl bespotted as folk said/ & upon a day then after that he had song mass/ his subgett coming to the altar for to receive there the precious body of our lord/ he knew by divine inspiration whether their thoughts were good or bad/ & namely he knew the sinners by their faces that were black as coals/ & their eyen reed as blood. And the other that were clean purified of their sins he knew also by their visages & vestiments that showed to be white/ to all the which indifferently be administered the holy sacrament of the altar. And this done the faces of some of them seemed him as bright as the son giving a light sovereignly. And the faces of the other seemed as they had be esprised with a dreadful flame. But in giving the said sacrament to the two adulterers of which is touched above/ he apperceived that one of them had the face full bright and clear and was honourably clothed with vesture full fair & white. And the contrary the other had a black & an horrible visage and after that they had received that self holy sacrament of the altar/ he with the white face/ showed himself to have a strength of courage which made him appear to be clean and purged from all wickedness. That other showed to have his face taken with fire Right horrible & doubtable. This seeing the holy bishop/ besought our lord that he would teach him what betokened this vision To whom by the will of god an angel died appear which said unto him/ that all that he had seen was true/ but as to him that had the visage black/ because he was obstinate in his sin/ having a will purposing ever more to sin/ for that cause had he seen his visage black & horribly taken with dreadful fire. But that other his fellow/ that was lightened with a bright visage/ bringing unto mind through bitter sorrow/ the sins that he had done & forsaking them with great tears & sobbings/ he had gotten and axed the mercy of god/ promitting if it pleased him to forgive quit and pardon unto him his sins by him done in time passed/ that he should never return for to do them again. And for this cause he was come to that grace which this holy bishop saw. And where this foresaid bishop marveled himself of the sovereign grace of god/ because that not only he had preserved this sinner repentant from the torments which are due to them that led a foul & wicked life/ but also with the same/ he would make him fair with so great honour the angel said to him that not without a cause he marveled/ seen that he was a man that can not comprehend the bounty of our lord/ the which is infinitely good & kind to them that forsaken their sins/ to whom also when they do penance after devout confession/ he not only forgiveth their sins/ but with this he maketh them worthy to be worshipped. And in troth the angel said/ god hath so dearly loved the sinners/ that he hath sent his only son/ and ordained him for to suffer death in this world for to redeem them from the pains of hell. ¶ sith then he would die for them how be it that they were his enemies/ how moche shall he be willing to love them when they shall be by very penance his own children. And therefore wite it said the angel/ that no sin of man can not overcome the goodness of god/ namely when he that shall have done any sin/ shallbe willing to put himself in pain for to put out & slay by penance his wickednesses & sins. ¶ For our lord which is infinitely merciful knoweth well the feebleness & weakness of the kind of man/ the strength of the passions/ & the might & malice of the devil. And there as he knoweth the sinner to be over thrawen in sin/ them pardonning as to his children he tarrieth & abideth every day after their amendment & wilful correction & he hath pity & compassion of them that be repentant as of those the sore ● vexed with sickness awayten after the physycyen. And suddenly unbynden & casting their sins out of them/ he granteth to them just rewards of their penances. ¶ Thenne the bishop foresaid hearing these things marveled more than he had done afore/ & heartily he praised the name of god. ¶ The abbot paul surnamed the simple/ purchased of god this grace/ that in looking upon them that entered in to the church/ he wist to say by their visages if their thought were good or bad so it happened on a day that he saw many folk come to that church & had their faces bright and clear & were merry in their hearts/ & with them were their good angels that gladly lad them and bore them fellowship. ¶ Soon after he saw one come that was wonderful black & all his body was compassed with an horrible cloud/ & with him were many devils/ the which by a train that was made fast at his nose threllies/ they drew him here & there so that he wist not what he should do/ and after far from him came his good angel which was full heavy and an angered. ¶ The which thing seeing the good father saint paul/ he began to weep full bitterly & smote his breast/ & would not enter within the church/ but he sat himself done there by for to see the end of that man that he saw in so piteous estate. ¶ The other that were entered within the said church & saw him weep thus/ desired & prayed him heartily if he had seen in them any vicious thing/ that for their correction he would tell it them/ or else that he would come in to the church with them the which thing he would not do/ but ever continued in weeping & sorrows considering the dangerous estate of him that he had seen thus withholden & bound by the dampened fiends of hell ¶ Anon after the said holy abbot/ seeing all the company that he had seen go within the church come out of it after the absolution to them given/ set himself for to behold their faces/ for to know if they were such at their coming out of the church/ as they were when they went in. And principally he casted his sight upon the wretched sinner which he had seen go with so great hardness within the said church/ & he saw that his face fearful & black was waxed full fair & bright & all his body whit/ & that the devils followed him fro far & his good angel by him that made unto him a moche glad cheer. ¶ then saint paul fulfilled with a singular gladness/ rose up & began for to cry with a high voice & said. O how great is the mercy & meekness of our lord. And coming to another place a little nearer he said yet with a louder voice. Come hither devout christian & see the works of god/ come & see how he will that all folk shall be saved & that they come to the knowledge of truth/ come hither & worship him with me saying. Lord god/ thou art that self alone that may enrase & put out our sins. And when they were all come together with the good paul/ he showed unto them all that he had seen afore that they entered in to the church/ & also atte their coming out of the same. ¶ And after he asked after him that he had seen troubled as it is said/ for to declare unto him his thoughts & his deeds/ & how god had done unto him so great a grace & changing from evil in to good. ¶ And then the same man in presence of all the assistants began to tell openly/ how he was a great sinner & had holy given himself in time passed unto many a great sin foul & abominable. And how entering in the church he had heard the words of our lord/ saying by the mouth of isaiah the prophet. ¶ wash yourself & be clean/ & put away the malices & sins from your soul's/ for to be present purely & cleanly before my presence/ learn to do good/ & seek justice & rightwiseness. ¶ And if your sins be reed & inflamed by the bronde of concupisbence/ in doing this the said is/ they shall become white as snow. ¶ And also if ye will hear me & do that I say/ ye shall eat of the goods of the earth. ¶ And moreover said the said repentant sinner. I am a wretched fornicator which is touched with compunction through the said words of thou prophet/ entering within the church I have said unto god in my courage. Sire I know that thou art he that is come for to save the sinners/ wherefore humbly I pray the that now it will please the to accomplish in me unworthy sinner that that the hast promised by the mouth of the holy prophet. And fro this time I promise the with all mine heart/ that I shall no more return in to my sin. And in witstonding to all wickedness and injustice I think me to serve the with conscience pure & clean. From this day then & from this hour will thou vouchsafe to receive me as very penitent/ worshipping thy sovereign god heed & forsaking all my sins/ the which thing thou ought not to refuse me seen that I have in myself stablished & sworn to keep all thy justyfycacyons. ¶ And under this promise the foresaid penitent said that he was come out of the said church ordaining in himself never to do sin. ¶ The which things hearing that said good old men being there/ they began to cry to god ward saying in this wise. O lord god how great & praysyngly been thy works/ that hast done all things in wisdom ¶ The abbot josephell going with some other good old faders toward the abbot Poemen/ one of the friends of the said Poemen brought afore his monastery a child of his/ that Inconuenyentes & vexations of the devil had the face all disfigured/ the which friend sitting with his said child without the said monastery wept with great abundance of tears. And one of the said good old faders hearing that weyling & sorrows of the father of the said child/ was gone out of the said monastery for to wite who moved him for to weep so/ he axed him of the cause. Whereat he answered/ that he was kinsman unto the said abbot Poemen/ & was come there to the end he might have through his mean the health to the said child/ which nevertheless he feered to have brought within the church doubting that the said abbot Poemen which had fear to have bruit & renomee that he should make miracles/ would have put him out again Saying moreover that he seeing the said holy faders come there/ he had purposed under their confidence that he should bring there his said child. And after casting his words toward the abbot josephell foresaid/ he said thus to him ¶ Holy father have mercy upon me & my child & make him to be brought therein with thee/ to th'end that the holy father Poemen seeing him he will pray god for him. ¶ The which abbot josephell bearing the same child to the cell of the said Poemen & using with wise counsel presented him not at first meeting unto the abbot Poemen. For he would not have be well content if he had seen that the said josephell should have had so great trust of him/ as for to have heeled him by miracle/ but he presented him unto the lower brethren & said to them. ¶ My brethren bless thy child & pray god for him/ & after he required the other brothern to do so likewise/ & folowyngly he came to the said abbot Poemen to whom he made like Request. But nevertheless he would not entromytte him thereof And where all them being present required him to pray with them as they died/ he was content to do so. So stood he up & weeping prayed with that other in this manner. O my god thy will be for to help this child which is thy creature/ & suffer no longer that the send have any domination over him. The which orison finished & the said child blessed by him with the sign of the cross/ he was anon given hole & sonde unto his father. ¶ Sometime one of the holy faders was axed/ if poverty was a perfect good/ the which answered that it was a great affliction/ but who that sustaineth it wilfully all ●e it he be tormented with it in his flesh/ nevertheless in bearing the same he findeth the rest of his own soul. ¶ A young religious made such a question to an old religious/ that is to wite/ if a brother of his ought him a little sum of money & if he should are it him or no. To the which that old answered that he might well are it with humility ones only. ¶ And the young said to him. If he will not pay me then/ what ought I to do. ¶ Thou shalt said the other speak no more of it Ye but said the young monk. I shall not have power to break my courage but that I shall be to him hasty or calling thereupon. Whereat the old answered/ thou must be master of thyself/ & chide with thine own self only/ to th'end that thou anger not thy brother/ for thou ought to keep the there from as busily as thou canst/ seen namely that thou art a religious. ¶ An other young brother Required one the was old/ that he would tell him how & by what manner he might get perfect meekness. Whereat he answered that he should come to it lightly/ if he would consider his own wickedness/ & not they of other/ saying with this/ that the perfection of man is humility & of asmuch as the man abateth himself low by humility/ so moche more is he enhanced by his humility/ for like as the cursed sin of pride if it will be araised unto heaven/ is confounded & overthrown unto the betom of hell. All thus humility if it descendeth unto the lowest degree/ it is then exalted unto heaven. ¶ The holy abbot Macharye walking on a time by the deserts/ found in his way upon the earth the heed of a deed man which heed he turned with his staff over all sides/ & thus doing be heard the heed that sorrowed & weyled. And because it swooned no word that be could understand/ he asked what made it so to complain. Where at the heed answered/ that it was the bede of a priest of the paynemyes' law which had be a prince of the synagogue of idols that in the same place were reverenced and worshipped/ and by cause I know the fulfilled with the holy ghost. I am moved for to reqire thy grace/ knowing that at any time that it will please the for to pray for them that be in pain/ they shall feel some consolation. ¶ Thenne the said holy abbot Macharye said to him Now answer me/ what is your comfort/ & what is your pain. Whereat the same heed more strongly wailing than tofore began to say. ¶ Ha holy father our pain is so great/ that we be from the feet to the heed thrawen within a feerful fire/ which is more high than there is space between the heaven & the earth/ & that more increaseth our sorrow. It is not unto us possible for to see each other/ but the faces of every one of us been joined overthward unto our backs. ¶ And when thou prayest for us/ then see we the one the other openly/ which is unto us some comfort. ¶ These words said/ the holy man Macharye began to weep & said. Cursed be the day in which the man hath presumed to despise or break the commandments of god. ¶ And after he inquired again of the said heed/ if in the place where they were tormented/ were any great pains. To whom it answered that in that wretched place were many one that were moche more low therein than the paynemes were. ¶ And where the holy father asked what they were/ the heed answered & said/ we that have had no knowledge of the sovereign god have some what of mercy/ but as to them that have known him & forsaken/ they be underneath us traveled & tormented with diverse torments. ¶ The which words I heard by the good abbot foresaid/ & after that he had shoved the said heed in to the earth/ he went forthon his way. ¶ An other brother axed of an aeged holy father/ why men of religion were oftentimes tempted and befought of the devil of hell/ whereat he answered. It is because that we cast away from us our armour & deffenses that are patience/ humility/ debonarete/ & wyllefull obedience. ¶ An other brother required the abbot Sysonyns that he should tell him/ if the devil died persyewe so strongly the religiouses that then were/ as they died the other in time passed. The which Sysonyns answered unto him that they more pricked and pursyewed them/ than they had done the older because that the devil knoweth the ending of the world which draweth nigh/ where his torments shall increase & multiply in diverse manners wherein he desireth to accompanied with infinite legions of sinners for to be burned and tormented with him in fire and in sulphur where he waiteth to burn perpetuelly. And for this cause he pursyeweth the folk/ & not only so busily the wicked folk which he knoweth to be lightly turned to obey his cursed & most greatest wiles/ but also more curyously & with more great diligence he pursyeweth the good folk where he knoweth them to be of more stable & steadfast courage. ¶ Some other brethren knowing an other aeged father to be wonderful prudent and wise/ asked him by what means he had gotten so great wisdom Whereat he answered/ that he had never retained nor suffer to soyourne in his heart any evil thoughts/ by the which he doubted to have provoked our lord god to be wroth against him. ¶ Saint Anthonye said that a religious if to him were possible aught to give accounts unto his elders/ not only of all the passes that he maketh in his cell or in his monastery/ but also of all the water that he drinketh & of every time that he taketh of it for to drink/ to th'end he should make him content & certain of his living & government for to keep himself that he shall not trespass nor take away contrary to them. ¶ The abbot Poemen said that the fiend in no thing taketh so great a gladness as he doth when he may over come a sinner so that he will not utter nor show his sins by confession. ¶ A y●ng religious said to an aeged father that oftentimes he questioned the old fa●ers to th'end they should tell him & also that he should serve of them some good lore & instructions for his soul to be saved but what soever they told him he could not withhold no thing. Now had this old father to who●● he spoke two vessels that were empty. So commanded ●e to the young religious that he should take one of them & wash it clean with fayte water & set it again in his place which thing be made him do once & once again. ¶ Then said to him the old father that he should bring him both the vessels & he died so ¶ And then he asked him which of them two was cleaner Whereat the young answered that it was that self wherein he had put water with the which he had washed it. The old said there against. My son it is thus of our soul when it herkenneth often the words of god/ for how be it that it keepeth no thing of thoo words that it heareth or of those that it Requireth to be told unto it for to save the soul by/ nevertheless it is more clean thereby/ than if it heard not nor asked no thing of it/ by this namely/ that thus doing she escheweth evil thoughts and overcometh the temptations of the devil. ¶ An other said also to an old father that when a religious haunted and occupieth himself to good works/ the devil coming to him for to torn him can not have no power over him because that he findeth no place for him. ¶ And by this cause he departeth and gooth away anon & leaveth the same religious in peace. ¶ To the contrary if he suffereth and applieth himself in evil works/ the devil findeth anon a place for to keep him company. ¶ And all be it that the te●hynge of god will often show him for to do good/ nevertheless withstanding his obstinate and frowardness she departeth from him syghtely and seven him/ wherefore it is of need/ but if he will be lost/ that with all his heart he turn his affection unto almighty god. ¶ And thus doing the said showing shall soon come to him again. ¶ To an other young religious that asked of an ancient holy father/ how long a monk ought to labour/ was answered by the said holy father/ unto the time that he shall possess Ihesu christ/ because that he that hath him in possession/ needeth not to labour any ferther. Always he suffereth his chosen for to travail and labour/ to th'end that they shall have remembrance of the labours of tribulation/ and that they by this mean keep them fro sin feering lest they should lose so great labours. We find also written/ that our lord made the sons of Ysraell for to travail and go during the space of xl year through the desert/ to th'end that having mind of the tribulations that they had there/ they should have no will for to return thereat. ¶ An other brother questioned an ancient father & asked him the cause which religiouses at this time present labouring get not thereby some grace as died the aeged religiouses. ¶ To whom the old father answered/ that charity was then so great/ that everichone by virtuous works drew his neighbour on high/ but now all the world applieth them to ill/ and every one leadeth his neighbour in to hell And for this cause there nys none that getteth any grace. ¶ By an other young religious was required unto an aeged father/ that he should tell him if he wist not that the holy men had knowledge of the grace of god when it cometh to them. Where at he answered/ that they know it not always. ¶ And for an open exemple of this thing he laid unto him/ that ones a disciple of an old holy father/ had· done oo sin/ for the which the said holy father moved with ire against him/ cringe sharply had said unto him Go that thou mayst die. ¶ And anon this disciple fell deed to the earth. And when the said holy father see him deed he was touched with a meruayllouse dread. So set he himself to pray god by great humility saying. O Ihesu christ my lord and my god. I beseech the that it will please the to raise this poor religious. And I promise the that I shall never speak such words without great consideration. And incontinent after his prayer y made his disciple waxed a live again all sound and hole. ¶ The abbot Poemen said that the man which teacheth other/ and doth not as he teacheth/ he is like unto the high well which filleth with drink them that be a thirst/ or that washeth the filth away of every one/ but it can not wash himself nor purge the filths that are in itself. ¶ And moreover he said that a man which desireth to be virtuous aught to stir and teach his soul to keep and observe those things which his tongue leaveth unto other. For it is a thing moche to be blamed and worthy of great reproving to a man whom he presumeth to correct other folk of some sin or evil deed/ whereof he is himself worthy to be Rebuked for it. Wherefore it behoveth of necessity unto him that well will teach or edify some other/ that first he correct his own self/ ensyewing the doctrine of our sovereign master and teacher Ihesu christ/ the which living virtuously as men find it written in the truth and holy scriptures/ showed first exemple of good life/ and then after he began to preach. And for this cause his predications were so agreeable to those that after the holy faith desired to live/ that they forsake all worldly things for to ensue him and live after his holy exortations which were of a great and wonderful efficacy/ principally because of the fair and right honest live that he led. ¶ An holy hermit some time go toward the holy father Poemen which received him with great gladness. ¶ And after that they had embraced each other/ the hermit began to speak and to common with him of holy scriptures/ and namely of thoo things that be heavenly. ¶ And thenne the holy father Poemen hearing his propositions/ and how be it that he was well settred and sore expert he turned his face toward an other brother as though he would not here the said hermit nor give to him any answer ¶ The hermit then seeing that he would not hearken at him by no wise went out of the cell of the said Poemen all on angered/ and said to his disciple. I am well sorry to have for nought and without cause entreprysed the labour of so great away when he for whom I am come and that I desired so fervently for to see wylnyth not speak to me. ¶ The disciple hearing this came to the holy father Poemen and said to him. ¶ Haa fair father/ that worshipful hermit that now depart from afore thee/ is come hither for to see thee/ and he hath so good Renommee and so great joy in his country/ and thou wilt not speak with him. ¶ Then answered the holy father Poemen. ¶ He of whom thou speakest will dispute of the sovereign and heavenly things. ¶ And I that am an earthly man I can with great pain speak of the things that be earthly. ¶ If he had spoken unto me of the passions of religiouses happily I would have answered him thereupon/ but if he will speak of the heavenly things I can nought answer him thereof/ for I confess myself not suffisant thereunto. ¶ Thenne the disciple Returning the hermit said to him. ¶ O man of god/ our father Poemen will not speak to the of these high questions/ but when men speak unto him of the wretchedness and passions that must be suffered and endured in this world/ and how patiently they must be borne/ he speaketh thereof gladly. ¶ The hermit then taken with sadness by the words of the said holy father/ came to him again saying. ¶ O holy man/ counsell me what I ought to do for to withstand against my passions/ which Reign over me and keep me so wonderfully subject. ¶ The holy father hearing his words and beholding upon him joyously said unto him ¶ Now thou art welcome unto me/ I shall at this hour open my mouth and shall fill it with thy virtuous goods. ¶ The good hermit taking a courage to his words said unto him. ¶ In good sooth fair father Poemen/ good and true is the way that thou takest. And after that they had a long wile devised together of many things profitable & necessary to the edification & health of their soul's/ the hermit yielding unto him graces and thanks/ returning unto his own region again. ¶ Men find that an other aeged holy father said to his disciple. If any body speaketh to the of holy scriptures or of any other thing/ be not therefore willing to chide nor strive against him. And if he saith well/ be thou of his opinion/ & if he speaketh evil/ thou shalt tell him in this manner. ¶ My friend look well what thou sayest. ¶ And to this purpose said the postle/ be not willing for to strive by words. And in keeping thyself fro the same thou shall be verily meek/ & also thou shalt eschew the hate of other. ¶ And by the contrary/ if striving and chiding thou suffer in thine opinion & will abide by thy word/ a slander & great inconvenience shall follow thereby. ¶ Also when men praise over much a body him justyfyeng there cometh often of it question and debate. And therefore my son thou ought to be certain/ that of what somever thing that thou takest noise for/ thou shalt ever have some noyous letting for it/ and never shalt thou be in peace. ¶ So ought thou thenne above all things to set thine affection & understanding to keep silence and to be still. And by this mean thou shalt have ease of some thing. ¶ And also thou must think both early & late to that thou hast to do/ & thou shalt not dread the assault or enticing of thine enemies. ¶ For as saint Jerome saith/ a man that is occupieth in good work/ is only tempted of one devil/ & a man that is idle hath about him more than a thousand devils for to beguile & deceive him/ to th'end that he may be brought to damnation. ¶ And therefore it is needful to a man that will live virtuously to occupy the time holily/ other to read or to do other thing/ & when he is noyous to reading/ he aught to set himself to orison/ & from orison to return for to read again or to weed & pluck the evil herbs out of his garden. And in this doyneg he shall overcome his enemies & shall withstand all deceits & temptations of the devil. ¶ An other brother questyned once an old father asking him how long must one keep him still. And the holy father answered to him/ till the time that he be questioned or aposed/ & in all place where thou shall be/ if thou keep silence/ thou shalt be in tranquillity and peaceable rest. THe abbot Poemen teaching his religiouses said/ that all thus as that be wheresoever she flieth she is occupied about making of honey. In likewise a good religious where soever that he goeth if it is for to do some good work/ he shall lightly fuldoo the sweetness of good and virtuous works/ when he shall apply himself for to know the good deeds and graces of the creator as well the spiritual as though that been temporal. THe holy father Mutues and a religious of his own coming from a place called Ragythan/ went ones in to the parties of Gebolon. ¶ The bishop of that land seeing the abbot Mutues and knowing his great virtues made him for to come unto him against his will ordained him to the holy ordres of priesthood. ¶ And after taking with him his refection corporal/ to him said the said bishop. ¶ Holy father I pray the pardon me that I have compelled the for to take the orders of priesthood. Certainly I know well that thou had not appetite nor no desire to such a worship/ but I desiring to receive thy blessing. I have presumed in myself for to constrain the to the same orders. ¶ To whom this holy father with great humility answered/ that his courage desired it not/ but he was somewhat careful of that he must be departed from his brother that was with him which was no priest/ and himself alone could not accomplish his orisons. ¶ Thereto answered the bishop and said/ that if he wist his fellow worthy to be made a priest/ he should ordain him to the holy ordres of priesthood. ¶ The said holy father answered. If he be worthy that can I not tell certainly/ but this I wot well/ that he is better and more suffisant than I am. In effect the bishop consecrated him to be a priest. ¶ And in this estate they dwelled together all their life/ but nevertheless they presumed never for to apply themself to the altar for to consecrate nor sing mass. ¶ And the said holy father said. I trust in my god my maker/ and of this I call him to a witness/ that I bylyve me not worthy to be a priest nor to consecrated him. For this thing appertaineth to be done only by them that be just/ pure/ and ' clean without greyt or infirmity of sin. ¶ And I know and perceive well that I am not such/ wherefore if it pleaseth his divine bounty/ he shall have me for excused. ¶ A religious Required humbly Saint Macharye that he would give and grant him some good instruction/ by which he might get his salvation. ¶ To whom he answered. It is necessary to the religious which desireth to be saved to flee the company of men and to keep himself within his cell there for to weep over his sins continually/ and with this he must be garnished with a virtue which is above all other that is to wite/ to Refrain his tongue and his belly. THe abbot Arsenyen dwelling in the palace of th'emperor/ he being yet a secular/ prayed our lord god saying. Sire god creator & redeemer of the world please that to show to me a way by the which I may be saved. And he heard a voice that said to him in this manner. Arseny flee the company of men/ & thou shall come to that the thou desirest & requirest. ¶ So forsook he all worldly things/ & went to dwell in a solitary place/ where daily he made to god a like prayer. And he heard again a voice that said to him. gluttony flee/ speak not/ rest thyself/ & in this doing thou shall have the principles & beginnings for to come to the way of salvation. ¶ Within a certain time after came unto him a bishop named Theophyle desiring to see him/ & to here of him some good word edyfycatyve to whom & to all them that were with him/ the holy father sdyd. If I tell or teach you any thing that be to your profit/ shall you keep it. Certainly ye said they together. ¶ Then said he speaking of him self. I Require you humbly that in what soever place where ye shall know or here say that Arsenyen is/ ye shall not come nor find yourself there in no wise. ¶ After this the said bishop would come there again/ so sent he first toward him for to wite if he would open to him his door and he sent him word again/ if he came alone he should give unto him opening/ but & he came acompanyed with many folk/ he should not find him in his cell. For certainly he should depart and should dwell there no more. ¶ The which thing I herd and understand by the said bishop/ he differed his parting/ fearing that if he should have gone there/ he should have be cause to make him forsake the place of his hermitage. another time he found himself with some of his brethren in a place where grew moche read/ which by force of wind moved sore here and there beating each other so that they made great noise. ¶ So demanded he to his brethren whereof grew that noise that he heard in that place. The which answered and said/ that it was the wind that made thus the reed to beat the one against the other. ¶ Then he said unto them. Now my brethren consider how moche hard athing it is to live in peace and tranquillity in this world. If ye were in a place where ye should here all only a bird sing/ ye should not have your courages nor entendementes with rest/ how should you have them then peaceable among the noise and tempest of this red seen the great and wonderful noise that they make because of the wind that maketh them this to smite each other. And some said that the cell or dwelling of this foresaid holy father Arsenyen stood xxx mile fro the place where the said reed were. ¶ From which dwelling he went but little out/ but by some religiouses were administered unto him his needs and necessities. ¶ moreover it is found written of him that when the place in Sychye where in the holy faders died dwell was them left/ and he himself coming out of the same he began to weep saying that the world had lost Rome/ and the religious hermits Sychye. ¶ Some brethren going out of alexandria in to the parties of thebaid for to buy there some flax/ because that the holy father Arsenyen dwelled that time in the said parties of thebaid/ concluded together/ sith that they had occasion to go nigh the place where he dwelled/ that they should go see and visit him. And they died so. ¶ And after that his disciple had told him that they were come toward him/ he charged him that he should ask them the cause and occasion wherefore they came there. ¶ so brought he unto him word again that the cause and occasion of their coming was such as above is said. ¶ The good holy father Arsenyen hearing this answer/ said in this manner. ¶ Certainly sith that they be not come here for me/ but only for their own affairs. I will not that they see me. ¶ And therefore thou shall go to receive them and shall serve them as well as thou mayst ¶ And this done and accomplished/ thou shalt take leave of them saying thus unto them/ that I should not go to them for because of my great weakness and feebleness. ¶ An other brother desiring for to see the said holy father Arsenyen transported himself unto his cell & knocked at the door for to have gone in. ¶ The holy father made him openyng weening to him that it had be his disciple/ but all incontinent that he saw it was not he/ he casted himself done to the earth/ the which thing seeing the religious he was sore abashed/ & prayed him humbly that he would arise/ which he would not/ but said/ that he should not arise till that the said religious were gone again fro thence/ the which nevertheless prayed and required him many times that he would arise/ but he would never grant nor consent thereto unto the time that he were departed and gone. ¶ Sometime the devils of hell came to him and made him endure many tribulations and adversities within his cell ¶ And upon a time among other the brethren that were wont to bring him such things as he had need of came there and heard this holy father that cried and said to our lord. Alas my god my father creator and Redeemer leave me not. And where it is so that I have not yet done any good that be worthy to be presented afore the. I beseech the humbly as much as I can/ that after thy great mercy and benignity/ it will please the at the lest to grant unto me that I may undertake the beginnings of good living. ¶ The said holy father Arsenyen questioned and asked once a simple brother of the land of Egypte/ asking of him how he feeled himself in his cogitations and thoughts. The which thing seeing a brother that was of understanding more ready than was the other said thus to him. Fair father I marvel me of thyself that art so expert not only in greek tongue/ but also in latin tongue/ how thou aposest & questioned this brother rustic in asking of his thoughts & cogitations/ whereat he answered. I know well that I have studied and learned suffysauntely as to the world both the latin tongue and the greek/ but yet have I not con take nor learn the ABC of this rustic. ¶ Some old holy faders told that ones some persons gave and sent unto the brothern hermits of Sychye a quantity of dates. And because there was but a few/ they died not send none of them to the father Arsenyen/ doubting that he should take it an wrong or a mock to have sent him so little a gift. ¶ And when he was showed hereof/ he would not go out of his cell for to go to the dole with the other brethren as it was accustomed to be do/ but said to them. Ye have excomunycated me my brothern/ to th'end that ye should not give me the charity that god hath sent unto you/ of the which I have not be worthy to have had my part. ¶ They all then understanding these words were wonderfully edified of his humility. So sent they unto him by one of them which was a priest his part of the said dates/ & brought him with him joyful in the company of the other for to take up the said dole. ¶ And some said that he was so secret in his deeds and operations/ that men could never perceive ne know the manner of the conversation of his life. ¶ He dwelling in the parties of Egypte because he suffered & bore there grievously the needs of the folk that toward him came for to visit & see him/ he purposed for to give up & leave his cell or little house without to bear away with him any thing that was in it. ¶ And thus came he to his disciples whereof one was named Paranytas/ the other Alexander & the third Zoyle. So said this holy father Arsenyen to Alexander. Arise Alexander & dispose thyself for to row. ¶ To Zoyle he said/ come with me unto the flood & seek a boat for me to go in to alexandria & take also an ore with thy brother to row over. Zoyle was wroth of these words & held his peace. And thus were they departed one from the other. Always he went all alone unto about the parties of alexandria where he lay sick of a gryvous sickness. And his disciples that he had thus left complained together & said the one to the other. ¶ Hath not one of us made our old father Arseny angry/ the which for this cause should be thus departed & separed from us. And in speaking & devising together they could not know nor imagine the cause of his anger nor of his heaviness/ neither also that ever they had be to him dysobeyssaunt in any thing. ¶ After that the holy father Arsenyen was heeled of his sickness/ he thought in himself that he should go visit & see his brethren the which he had left. ¶ And after rowing to & fro he came to a place the called was the stone where were the said ministers And as he walked a long the said stream there came night to him a maid of Egypt that plucked out her small paps/ whereof the holy father as ill apaid for it began to rebuke her sharply. Whereat she answered unto him that if he were a monk that he should go to the mountain. ¶ The holy father feeling himself stinged and pricked in his courage of the words of the said daughter/ died note and took good heed to the same words saying in himself. If thou be a monk/ go to the mountain. ¶ And he being in this compunction/ his two disciples Alexandre & Zoyle came toward him/ which in continent casted themself tofore his feet/ & he in likewise before them died put himself done to the earth/ & began to weep all three together. ¶ The holy father said sin to them/ have not ye heard tell that I was sick/ the which answered ye. ¶ And why said he are you not come to see me. ¶ Whereat Alexander answered/ because that thy departing from us had not be unto us agreeable. For many one by reason of the same have be evil pleased with us/ saying that if we had not be dysobeyssaunt unto thee/ thou shouldest never have departed thyself from with us. ¶ then said the holy father Arsenyen to them. I have well known that this should be said. But yet again men shall say truly that the dove which could not fond where upon to rest her feet/ returned again toward No being within his arch. The which words heard of his disciples/ they were well content with it & peased their courages. And dwelled ever after with him unto the last time of their lives. ¶ The holy father Besaryon & a disciple of his walking in the deserts/ came of adventure upon a deep pit in which they entered & they found there a brother sitting & working about the making of a cord. The which like as he had be both dumb & blind neither spoke nor looked not upon them. ¶ This considering the holy father Besaryon/ said to his disciple/ let us go hens/ for this old father will not speak with us. So went they their way & went toward the abbot johan. And soon after returning to the said pit/ the said holy father Besaryon said. let us go there in on●s again for to speak with that brother so shall we now wite if god had kept him that he spoke not to us. ¶ And incontinent that they were entered within the said place/ they found nothing therein but only a deed body. Then calling upon his disciple/ he said in this manner. ¶ Come hither my brother/ let us dress this corpse/ for god hath sent us here therefore. And where they busied them for to have put a winding sheet about him/ they found that it was a woman/ whereof they marveled greatly & said. ¶ Here is a thing marvelous to see how the women fought against the devils & overcome them. ¶ And after that they had buried her they went away & praised the name of god pretoctour and defender of all things. ¶ Saint Mecharye told once to his religiouses/ that toward him were come two brethren the one was old & the other very young/ the which having of him no knowledge/ but only by ●enōme/ they had questioned him/ asking of him where was the cell of the abbot Macharye. ¶ And he inquiring of them why they asked after it/ they answered that they having knowledge of his virtuous works & holy life desired sovereignly to see him. ¶ And where the said saint Macharye confessed that he was the man that they sought they incontinent fallygh afore his feet requiring & besought him that he would suffer them to inhabit with him/ but he seeing & judging by considering of their gifts & habylymentes/ that by abundance of richesses/ they were wanton & delicate/ he answered that they might not abide with him. The which answer I heard/ they said to him that if they might not dwell with him always they had purposed to seek for their residence some other solitary place ¶ The holy father hearing their words/ thought in himself/ that if he departed or shoved them back again from him/ he might have be slandered thereby. And considering the great labour that they had take for to come to him/ he thought that he should give them no cause in this behalf to noise against him. So said he to them. ¶ Come on my children/ & if ye may/ make & build here your cells & habitations. ¶ They much joyous of this answer/ required him/ that he would assign them the place where his pleasure was that they should make their lodging/ & he took unto them a tub an a●e & a sack full of breed with a little salt/ & this done he brought them upon a roche of hard stone saying to them that they should dig therein for to make there their habitation & little houses/ which they should cover with clay/ always the intention of saint Macharye was such/ that they should be weary for to be busy about that work & that they for great weariness should leave it & go away. But they that had purposed to abide there/ asked of him what occupation the other brethren had of custom to do there. And he answered that they made cords. And sin pared to them both palms & leaves & of the pylles thereof/ he showed and taught to them the manner for to make & weave cords/ & also for to make baskets and mands/ the which maundes he warned them to give unto the servants for to receive breed therein. And thus he left them & went his way. And they after this with a great patience died that the said saint Macharye commanded them/ and kept themself within their cells & habitations/ and went not toward him during the time of three year. But because that many religiouses of far regions came toward saint Macharye foresaid/ he marveled by how these two brethren kept them so long together that they came not toward him/ seeing namely that after that he had left them in that place he was not gone to them/ & had not seen them but in the church perceiving with silence the holy sacrament of the altar as the other died. desiring then to know the troth of their conversation/ he set himself for to fast an hole week/ praying our lord that his pleasure were to show unto him their deeds And after he went toward them & incontinent that they had made him opening they cast themself done at his feet & worshipped him in silence full heartily. After they set them all three to orison as it was of custom/ & after their prayers y made/ saint Macharye set him done. then the old made a token to the young that had set him done their & without any speaking made cords/ that he should go out/ & he died so/ and about the hour of none he came again. And the eldest made to him an other token as before the which I perceived departed and went out yet again and made ready such victual as they had for their refection the which was of three small loves that were baken between ashes which he brought upon the table and set himself done again there making with the other brother his work ever still without any speaking. ¶ So called them saint Macharye unto him saying to them. Arise and come eat. And they died so. And this saint Macharye drank water out of a little vessel where out they were accustomed to drink out. The table voided and the even coming to hand/ they asked him if he would go his way. Whereat he answered/ that he would rest there/ wherefore in a corner of their cell or habitation they made lightly ready a mat. And they as willing for to take their night rest in an other corn●● they died cast there their girdles a●● vestiments. And as the two brethren disposed themself for to sleep/ the holy man Macharye put himself again to pray god that he would show him their works/ & suddenly the coverture of their cell opened and appeared therein a light full bright that lightened all the place as it had be fair none days/ the which light nevertheless they perceived not But anon after weening that the holy father had be a sleep/ they rose & blessed themself & after set himself to orison heaving their hands toward heaven. And in this doing the said holy father Macharye beheld well their contenaunces/ so covertly that they could not perceive it. He thenne beholding them saw incontinent come a multitude of devils in likeness of flies that would tarry & set themself upon the eyen & upon the face of the young brother/ but they durst not go nigh the old. ¶ And anon came there the angel of god armed with a glavye brenning as a brounde of fire/ the which come about this young religious/ made them so wonderfully afraid that he threw them all out. And when the morning came toward/ they laid themself done again upon the earth for to rest them ¶ And then saint Macharye as suddenly awaked rose up/ & in likewise died the two other brethren. ¶ And the old asked him if he would that they should sing twelve psalms/ to that which thing consenting the holy father/ the young brother sang five psalms with six verses & one Alleluya. And atte every verse came out of his mouth a bronde of fire that ascended unto heaven. And in likewise out of the mouth of the old/ even as he moved his lips for to sing psalms there came as a little cord inflamed the wretched unto heaven. ¶ moreover after that the holy father had sungen a little taking his leave of them/ he Required them instantly that they would pray god for him but without in any wise to speak they casted themself tofore his feet. ¶ all the which things rehearsed this holy saint Macharye/ the which also said that he had known/ that the oldest was perfit in the dread of god/ & the young to be yet tempted & befought of the devils. And with this said he/ this oldest brother within a little time after to have be deceased & taken from this world in to paradise/ & that other in like wise to have followed him thereunto three days after. ¶ The abbot Moses said to his brethren admonnesting them that a religious ought principally & sovereignly to keep & observe four things. The first is that he must keep his tongue. The second he must keep the commandments of god The three he must meek himself. And the iiij. he must steadfastly & perseverauntly the sharpness of poverty. And with this it is of necessity to a monk that ever he must weep/ having continual Remembrance of his sins and that at all hours he have death before his eyen. ¶ Many holy faders gathered together prophesied once of the last generation/ among the which one named Isquyrien that was principal & the first among them said. We fulfil yet the commandments of god. The other hearing his words asked him. They that shall come after us/ what shall they do whereat he answered/ they shall fulfil haply the half thereof/ & so shall they require the god everlasting/ soon after they axed him/ & after the same/ the other that shall come after them what shall they do. He answered yet again. The men of the self generation shall not do no works of the commandments of god/ but shall forget them. And then shall overflow all wickedness/ & charity shall be cold/ & upon them shall come grievous temptations. ¶ But they that shall be approved in the same & founden steadfast & constant/ shallbe taken for better men than we and our faders have be/ and also more approved in all their works. ¶ A religious desiring for to dwell in the company of other religiouses requiring unto the holy father Agathon that he would teach him how he should behave himself among them To which the holy father answered/ that he should keep above all things that even such as he should show himself at his entering with them/ he should ever show him that self man/ abiding in all humility unto his last days. ¶ Some time the Maziniens made war against them of Sychye/ & they coming in that land/ slew many of the faders that were there. So departed there is for this cause the abbot Poemen the abbot Nub & five other aeged the which came to a place called Therenetude/ where they found a temple old & broken wherein they dwelled by seven days & till that they knew where either of them should dwell in Egypt. The abbot Nub that was most old of them all said to them/ that him seemed to be good/ that they should dwell ●o week every man by himself alone without to speak the one to the other/ & they died so. And it happened this hanging that the abbot Nub saw within the said temple the stature of an idol/ & every morning the said abbot Nub rose & casted stones atte it/ & sin at even he Required her pardon/ the which thing he continued all the same week. And when the saturday came that made an end of that week/ these holy faders coming again together/ the abbot Poemen demanded of the abbot Nub why he had all that week beaten thus that self Ydole/ saying to him/ that he marveled moche/ how he that was a discrete man & full of very faith had done so & namely of that he asked her pardon after that he had beaten her/ whereat the holy father Nub answered that he had done that for the edification of himself & of them all/ saying thus. Have ye not seen how this idol when I have beaten her she hath not grudged nor said nothing there against/ & in no wise she hath not angered herself. And again when I have besought her pardon/ she hath not exalted or praised herself for it. Certainly it is truth said the abbot Poemen. ¶ Now my brethren said the abbot Nub I shall tell you/ it semet me that we seven if we dwelled together/ we should do much more fruit/ than if we were parted the one fro the other/ but it is needful that this idol be set tofore our eyen for an exemple/ in such wise/ that if the one of us is in any wise wronged/ he might not be angry for it/ & also if men ask him pardon that he booste nor praise himself thereof. And if ye will not do so. I say after mine advise that it is best that every of us go dwell by himself alone where he shall seem him most good. ¶ The other hearing his words laid themself done to the earth afore him & promised that they should do so. And by this means they dwelled together by many years in great humility & patience. ¶ They took their rest during four hours only. By other four hours they song psalms/ & during other four hours they laboured/ & after unto none time they gathered & pared palms & leaves/ & this done they gathered some herbs and made them ready for their meet to live there upon. ¶ Men find also that seven other hermits right approved men dwelled sometime in an hermitage nigh the marches of the sarrasyns/ & had their cells & habitations set not one far fro the other/ but also they were wonderfully joined & knit together by the bound of charity. The one of them was called Peter that other Stephen/ the iij johan/ & the four George/ the fifth Theodore/ the vi Felix/ & the vij Laurence. This hermits thenne dwelling in a place wild & barren/ & as inhabitable to men/ had of custom that they cō●noued together ones in a wyke for to see each other. And for to do this upon the saturday ever about the hour of none either of them departed out of his own place for to come unto the place common where they should find each other/ & every man brought there with him of such as he had/ the one brought some nuts/ the other some letues/ an other some figs/ & the other brought other fruits and herbs covenable for their living/ & commonly & principally they each none other thing. And as for breed oil & drink if they had at some season any/ that was over & above their customable pittance/ for they sustained their own bodies only of the fruits & herbs above said. And in that place where they were was found no water & they drank none other thing but of the dew that fell down from the heavens which in great abundance fell upon the herbs. The which dew the holy hermits going in the morning through the wood took it up & drank it. ¶ And as to the regard of their vesture/ their clothes were made of levys & palms together weved. And when they died find themself at place where they should common together every saturday as before is said/ they all took there their repast whereof they gave graces & thanks unto our lord god. This done/ unto the hour of evynsonge time they talked & devised together of holy scriptures without to speak of any fables or vain words neither of the cure of business of the world/ nor of the shewynges or deeds of the earthly things/ but busily they spoke & talked of the right desyrable royalme of paradise/ of the bliss that is to come/ & of the unspeakable glory of the just/ of the horrible pains which is ordained for sinners/ & of the rest of the glorious saints which all ready rejoice themself in the blessed setes of heaven & And remembering these things in their minds/ they gave great sobbings out of their herter/ & wept with great plentevousnesse of tears. And after this that during all the night they had song devout songs unto our lord/ the sondaye following about the hour of none they set their devices & talkings at an end for all that wyke that was next coming/ & everich of them went again in to his own cell or little house where they being alone were ocupyde both day & night to the service of god. ¶ They then in this manner of living setting their courages & affections/ the sarrasyns in great multitude ran over the desert & found them there & hunted them out/ & yet not content with this they hang them by the feet doing to them great wrongs & shameful dyspytes. ¶ And finably they being thus hanged/ the sarrasyns made a fire of herbs green & bitter under them/ whereof they were so cruelly tormented/ that of the bitterness of the smoke/ they lost the light of their eyen And after that in this manner & other moche cruel/ they had thus scourged & tormented them/ they forsook & left them as half deed. ¶ The abbot Poemen was questioned by a religious asking him what be tokenen the words that our lord saith in the gospel which are such. ¶ No greater love can have no man/ than he alone that lieth his soul for his friend. ¶ How said the brother may this thing be done. ¶ To the which asking the said holy father Poemen answered. If any man is wronged of his neighbour to whom he may answer in likewise ill again and yet he doth not so/ but where he is moved of courage to do so/ he fighteth against himself refraining his anger in such wise that he doth to him neither gryffe nor harm be that so doth leyth his soul for his friend. ¶ The abbot Moses said. If the works of a man be not according to his orisons/ he travaileth himself for nought & in vain. ¶ And when some man prayeth for himself to th'intent that his sins be pardonned unto him he ought to keep him well that he fall not to them again. ¶ moreover when any man purposed in himself never to fall in to sin again/ & that in this will & purpose he abideth/ that same man receiveth god readily with great joy. ¶ A brother required an old father asking him/ what a man ought for to do that he may withstand the temptations that shall come to him/ & wicked thoughts that the devil his foo doth present unto him. ¶ Whereat the holy father answered to him/ that he that will withstand steadfastly the said temptations and wicked thoughts/ aught to complain himself unto the goodness of god/ to th'end that in socouryng him it will help him to preserve him from the dangers of the fiend. For it is written/ sith that my god is my helper. I shall dispraise mine enemies. ¶ An other old father said that like as the flies fear to come nigh to the pot when it is chaffed & seething/ but & it be but lukewarm they set themself thereupon & breed worms thereon. In likewise the devils flee the religious when he is beclipped & taken of the love of god/ but & he be slow/ that is to say/ if he love not god with all his heart & hole affection/ they pursyewe & deceive him by their damnable & subtle temptations. ¶ The abbot Syluayn sitting once with his brethren in a cave where he held himself was suddenly ravished from his spirit/ & in this ravishment he was constrained to fall done to the earth. ¶ And after long space of time relieving himself out of the same ravishing/ he full sore began to weep. ¶ His brethren questioned him & asked what him ailed/ but ever he wept still without to answer them any thing/ wherefore the said brethren prayed him so busily that he would speak/ so that by continuing of prayers he was constrained to do so. And said unto them/ that he being thus ravished & his body a ground his ghost was brought to the judgement of almighty god/ where he had seen many religiouses bearing their habit/ to have be condemned & cast in to diverse torments. And a great number of secular men to have be set & stablished in to the Royalme of paradise. ¶ And this words said/ he took himself to weep again/ thinking that from the hour forth on he should not go out of his cell/ the which purpose he enforced himself a long while to keep & observe/ for he went never out/ but if he were compelled by pricking of necessity thereunto & yet when he went out of it/ he covered his face with a hood saying/ that it was no need to a religious for to see the light temporal/ in which was nothing utile or profitable. ¶ An other religious exhorting his brother/ said unto him. My brother thou ought to think every day that death is nigh/ & like as thou were all ready enclosed within thy grave/ thou ought not to have any cure or business of the things temporal/ but thou aught in thyself to be ●esy & curious to keep the dread of god/ that it departed not out of thy heart. ¶ moreover thou ought to believe that in virtues or works virtuous thou art the lest of all the other men/ & thou ought not to backbite/ nor blame any man/ for our lord knoweth all things/ & be peaceable in all thy deeds & our lord shall give the rest. ¶ Some religiouses required saint Macharye that it would please him for to teach them how they should pray god. To whom meekly he answered. My brethren wit it that overmuch of words is not necessary for this to do. But ye ought by fervent devotion to have your hands toward heaven & say Lord god almighty/ as thou will/ & as it pleaseth to thy godhead so be it. And if any temptation or deceit assaileth you/ ye aught to say. Lord god right pitiful & meek/ please the to help us For thou knowest this that to us is needful/ dispose with us to thy pleasure after thy great mercy. ¶ The abbot johan said that the monk or religious aught to be like unto a man sitting under a great tree/ that which looking upon horrible serpents & other diverse beasts cruel coming fearfully to him for to grieve & hurt him/ and where he can not withstand against them he gooth anon upon the tree/ & thus doing he is preserved & saved from them Likewise the religious aught to set him within his cell And if he seeth that he can not withstand against his temptations/ deceits and wicked thoughts/ that the devil his great adversary bringeth forth tofore him/ he aught incontinent by devout orison to turn himself and run again unto our lord/ to whom all things been possible/ & he shall be saved. ¶ He said moreover/ that the good religious aught to be like a man having the fire at the lift side of him/ & the water at his right side The which when the fire taketh him with a flame/ he taketh anon of the water that is nigh & putteth out the fire therewith. ¶ In likewise it is necessary that the religious do the same at all times/ that is to wit when any evil thoughts shall be kindled within him by the devil/ he must thenne spring & cast water over them for to put out them withal. By which water be understand devout & continual orisons that he ought to make unto our lord. The which shall slay & put out this wicked thoughts. ¶ The abbot Zenon being in the deserts of Sychye/ go on a night out of his cell & took himself for to walk through the wood so continuing three days & three nights in such wise that he fell down to the earth as half deed for great weariness. And thenne appeared unto him a child which had some breed in his hand/ & said to him Zenon arise & eat. Anon he rose upon his feet again & nevertheless he would not eat but set himself to pray god for he doubted lest this appearing had be some wicked fantasy. ¶ So said to him again the child/ thou hast done well to pray god now arise & eat/ to whom the holy father would not consenttyll that he should have prayed god the second time & the third also. And where the child praised of that he prayed god so continually/ he then made an end of his orison/ and stood up & eat. And this done the child said unto him Thou hast walked so long that thou art gone all ready far from thy cell/ but come & follow me. And the holy father died so/ & suddenly he found himself before his little house where he was parted fro. ¶ Then said the child to the holy man that he should enter his cell for to pray god therein. And after these words said/ the good hermit entered in to his cell/ & the child vanished away. ¶ The abbot Danyell said of saint gluttony that every satyrdaye/ he was so continual in his orisons that he cess not to pray till that he saw the son turned behind his back/ & yet abode thereat/ heving up his hands to heaven till that the mornyg was come again and that the son rising smote his eye sight with his beams. And yet he passed the other night waking/ but toward the morning/ when for to satisfy the freeltee of his kind/ he was constrained for to sleep a little/ he called upon sleep & said/ comhether evil servant. And thus shetting his eyen/ he took all sitting a little rest/ & anon after he rose again. ¶ The abbot Lucius being within a great pit & deep/ where he held himself contemplatyvely/ came there once unto him certain hermits or religiouses that made themself to be called the bedemans'. To whom by the said holy father Lucius was axed to what hand works they where wont for to occupy themself. Whereat they answered/ that they died no manner of temporal work. But following the doctrine of saint Paul without intermission or letting they prayed god Then he asked them again if they eat not. And they answered yes. Yet he asked them/ if they slept not/ & likewise they said ye. And I ask you then said the holy father abbot/ when ye eat/ or sleep/ who prayeth god for you. To that which question they wist not what they should answer. Then he said to them. My brethren pardon me. I see well by your answers/ that ye do not as ye tell me/ saying that ye pray go● without letting/ but I will show unto you/ that in labouring & working with mine hands. I pray god continually/ when by the aid of god I will take me to work. I do set me done/ & by me I do lay a quantity of small palms of the which I pare of the pylles & thereof I make mats/ & while I am busy about the same I pray saying to god in this wise. Sire have mercy of me after thy great mercy and after the multitude of thy great mercies forgive mine wickedness. I ask you/ if this to be said/ is prayer or no. And they answered that it was a true prayer. And sith again the holy father Lucius said unto them/ when I labour thus through out the day/ & in labouring I pray god. I get with my labour twelve or xu small pennies/ sometime more/ & another time less/ whereof I put at door of my cell two pennies for some poor body that happeth to come forby first/ & with the remnant I do buy this that is unto me needful for my living. And my trust is/ that he that taketh my said almose prayeth god for me when I eat or also when I sleep/ or at lest by so much space of time as I put in my repast taking or in sleeping/ & by all thus the grace of god helping. I trust god I do that which holy scripture exhorteth saying. Pray without ceasing. ¶ The abbot Macharye upon a time among other bearing maundes of his making to a mart for to be sold/ found himself so sore weary because of the long way/ that he was constrained to sit done upon the earth for to rest himself saying/ my god thou knowest that I may no more go. And incontinent he found himself by a river which he must pass over/ which was yet sore far from that place where he had set him self done afore when he made his complaint. ¶ The abbot Ammon departing from his cell for to go fet water at a well/ he found in his way a great serpent basylyque/ & seeing that he could not eschew/ but that the say serpent should bring him to death/ if he were not keeped there from of the grace of god/ died set himself done afore the serpent foresaid saying to our lord in this wise. My god I know that I must die or else this best. And these words said/ this basylyke by that might of god died suddenly all tere in pieces. ¶ The abbot Besaryon and a disciple of his own walking together along the shores of the see/ the said disciple was sore grieved with great thirst because of the great he●e that was that day there. So was he constrained to tell unto his father in god Besaryon that his great thirst tormented him right sore. The which thing hearing the holy father/ his orison unto god readily y made/ commanded him to take of the water of the see for his drink. And where he had drunken of it/ he found it very sweet and good so filled he with it a boteyll that he bore with him. ¶ The holy father Besaryon seeing this said unto him/ why haste thou filled thy boteylle with the same water. The disciple fearing the holy father answered Helas father I require the of pardon I have be so sore pained with thirst/ that I fear me to fall thereat yet again. ¶ To whom the said holy father said. My son god pardon the the same/ thou aught to wite that god is every where/ and he may give & grant the water good and sweet in what soever place that he will/ so that thou have a very love and affection toward him & toward thine even christian with very faith and good hope in keeping his commandments. ¶ An old father rehearsed of a young man the which having a will for to be a man of religion/ was of his mother sore letted therefrom/ but nevertheless she could not do so much there against that she might turn him from his good purpose saying that he would save his soul/ whereby finably she consented thereunto ¶ And after that he was received in religion/ he passed therein a part of his youth in great negligence of his soul. It happened then that his mother died/ and anon after her disease he fell sick with a grievous sickness/ during the which his ghost was ravished and borne out of his body for to be presented afore the judgement of god/ there to receive the punishment of his misdeeds/ but in this ravishing/ he saw his mother that was in great sorrow and torments with those that were there condemned. She seeing there her son was wonderfully abashed/ and said unto him. Ha my son and what is this/ art thou here condemned for to suffer everlasting torments. Alas where been the fair words/ that thou saidest/ when thou wouldest against my good will enter in to religion/ saying that in this manner thou would do the salvation of thy soul. Hearing the which words and seeing the grievous torments that his mother suffered/ he found himself so overcome & so abashed that he wist not what he should answer. ¶ And after this by him seen & heard his ghost came in to his body again/ and as by the will of god it was suffered/ he returned from his sickness unto good health again. So thought he in himself that this vision was to him by god & his mercy done/ and for this cause he sh●tt himself within his cell/ thinking to enforce himself there to his souls salvation/ which for to get/ he made there great & sharp penances for his sins and neclygences passed. And in effect he was so much bowed to wery● and travail his body there by pains and afflictions/ that many one required him that he should not take so moche upon him. And namely because that ever without seassing he wept & sighed/ prayed him that he should sometime abstain himself from weeping to th'end that he should not lose his sight by it/ or that he should run in to some other inconveniences. But nevertheless he would not be comforted/ saying that sith he might not sustain no● endure the Rebukes of his mother that he had seen in these wretched and horrible torments/ with more great hardness & pain he should abide or endure the wrath of god & of his saints atte the day of his great judgement. ¶ A religious was in Egypte moche solytarye/ & that among the other because of his great humility/ was sore famed. He had a sister that lived wanton among men/ the which was cause of the damnation & loss of many one. So was this religious oftentimes Required & pursyewed of diverse good men/ that he should go toward her in the city where she kept herself to th'end that by means of his admonitions he might do so moche that she would forbear & withdraw her from such damnable wantonness. And where he came to the place openly where she held herself/ a man of her knowledge went hastily toward her & said. Here is thy brother that cometh toward the She moved with great gladness/ leueyng her lovers which she would fain have pleased/ with her heed all bare went out of her lodges for to run against her brother/ where then she enforced herself for to have taken him in her arms & kiss him/ he said unto her. Alas my sister & my right dear friend. I pray the that thou will have pity upon thy soul in considering the great paryll in which thou livest where so many a wretched man through the occasion of the is perished/ whereof atte the last thou shalt & must suffer infinite pains for it and torments Intolerable. ¶ She hearing the words of her brother/ and shaking horribly/ thinking upon the same/ began for to say unto him. Alas my brother/ thinkest thou that after so many evils which I have done. I might yet come for to get my soul's salvation/ Whereat he answered. I ensure the my friend/ if thou will do thy devoir/ that lightly thou shalt be saved. ¶ Then she casting herself atte her brother's feet Required him right busily that he would led her with him there as she might do penance. And then he answered unto her. My sister I will well/ but go first and cover thy heed/ and then come after and follow me. To whom she said again. Go we my brother go we. It is better for me to walk and go among the men bare heed and all dyfformate/ than for to Return to the sins abominable whereat I have tysed them/ ¶ And as they set themself for to walk together/ her brother excited and warned her for to do penance. And seeing that some folk met them by the way/ he said to her My friend because that every man knoweth not that thou art my sister/ and to th'end that we give none occasion to folk that go by to think or say ill/ me seemeth to be necessary that thou set thyself a little out of the way till that they be passed/ and then I shall call the again to me. The which thing she granted him with a good will. And anon after when him thought that they should not meet no more any folk/ he called her to him again saying. My sister let us go our way. And after that he had called her two or three times & she answered him not/ he went there as she was behind an hedge & found her deed/ & found also the train of her passes where she had tredde all full of blood because that she had put of both her hosies & shone. And where as her brother had showed this thing unto some of his brethren religiouses/ they had among them great doubt of her salvation/ but our lord showed unto one of them/ that because that in walking she had forsaken the fleshly desires & worldly pleasures/ & by marvelous contrition had set herself for to weep & to complain upon the gryf●es of her sins. For this cause he had received agreeably her devout penance. ¶ Saint Athanasye obtaining the archebysshopryche of alexandria and dwelling there/ many heretics enforced themselves for to bespotte with their errors the holy faith of christendom. And atte this cause for to have destroyed the said errors/ he made saint Anthonye to come in the city/ which being there/ a old blind man named Dydymus came toward him which was well lettered & wonderfully taught in holy write. In speaking and disputing of which saint Anthonye marveled moche of the great engine & understanding that this blind man had them. And giving a laud to the highness of his courage/ asking him if he was not heavy & sorry that he had lost his bodily eyen. ¶ And where the same Dydymus shamefast & disposed with it died not answer nothing to his asking ¶ Saint Anthonye the second time and also the third time questioned him as afore/ but he answered him no more than he had done at the first time/ whereby he gave to know unto saint Anthonye the heaviness that he bore in his courage to have lost the bodily light. ¶ then saint Anthonye this knowing said in this manner. I marvel me how a man prudente & sage may be sorry of the damage & loss of that thing which the pyssemyers the bees & the flies have where as they should be glad of that thing which the postles & other saints have deserved to have. verily it is a better thing & more great to see with the spiritual eyen/ than with the bodily eyen/ & to possess rather such eyen/ by the which a sin as little as for to take up a straw can not be done/ than the eyen that by one only look of concupisbence may make a man to fall in to the grynnes of death with torment everlasting. ¶ A religious dwelling in the deserts of Nytry which was more sparing than a covetous man/ not taking heed that our lord was sold for xxx pennies/ left behind him when he was deed a hundred shilling which he had spared with weaving of clothes. The religiouses his neighbours that dwelled in the same deserts as two or thremyle one from an other/ had together counsel/ what they ought for to do with this hundred shilling. Some of them said that men ought to deal it to the poor folk for god's sake/ some said that it should be given to the church/ and some said that they ought to send it to the parents of the foresaid religious that was deed. ¶ But saint Macharye/ the holy father Pambo/ saint Ysodore and some other holy faders being at the same counsel and speaking out of the mouth of the holy ghost discerned & concluded that it should be buried with their master that had spared them/ saying. Thy money be with the to thy loss and destruction. And to th'end that this thing be not thought cruelly done. It is to be noted/ that by this was moved such a fear and so great a dread among all the monks and religiouses of the land of Egypte/ that every of them thought a right great and abominable sin in a man to leave only oo shilling after his death. ¶ A young strypling borne of Grece became a religious in the deserts of Egypt. And how well that he was sore abstynente and made lean his body with painful fastings/ great labours and long watchings/ nevertheless he could not put out in him the motions of fleshly concupisbence. And where this thing was showed unto the father abbot of his monastery/ he found the manner for to preserve him therefrom by such a mean. He commanded to a great man much huge and sore hard/ that he should go chide fiercely/ and say many great wrongs to the said religious/ and that yet after great shame said and done to him/ he should not give him leave to 'scuse himself/ but should ever continue his blames and complaints against him/ the which thing this man incontinent fulfilled. And for to move and trouble more the said young religious/ all be it that he was not guilty of the shames that he said by him/ he called some persons for to be present when he spoke unto him such shames/ the which as they had be learned afore held with the sklaunderar and bare out his deed to the blame of the poor religious & Innocent. Where by he considering the great outrage and shame of the wrongs that him were laid upon against all truth/ took himself for to weep and sigh so sore that it was great wonder. And continued his tears a long space of time as he that was replenished other fulfilled with moche great heaviness and put from all aid and succour and other comfort as to him seemed. But that he Returned to god his creator and Redeemer/ unto whom dying flat and casting himself to the earth/ he made Right sorrowful and bitter complaints of the great wrongs Injuries and Rebukes which wrongfully and without a cause had be put upon him. And he continued this life well an hole year the which ended and acomplysshed/ this young man was questioned and asked/ how he bore himself touching his lecherous temptations/ and if he was passyoned therewith any more bycau-of them. Where unto he andswered & said unto them. Alas when it is not honest for me for to have aptyte to live longer/ & that I ought to desire myself deed for the great shames that have be laid upon me/ how should I remember of any lecherous appetite to be within me/ as he would have said/ that detraction which Injustly had be done over him/ had taken away from him all other cogitations & thoughts And by this mean the said young religious was through the advise of the said holy father saved & kept from the said temptations/ & came sin again easily to the right way when he knew that the said wrongs had be done to him for to make him for to forget the temptations above said. ¶ Here after consequently followeth a little book or treatise containing many instructions for folk of religion & other contemplative/ how they own to behave themself that one with the other/ & to profit in religion/ which beginneth in latin Interrogavit etc. A religious Required the abbot Anthonye that he would teach him how he might soonest please our lord. To the which religious the same abbot answered/ that to what soever place that he should go/ he should always have god afore his eyen/ and that in the things that he should do/ he should ever have the wyenessing and proving of the holy write/ and that he should not be unsteadfast/ but in all places where he had to dwell/ he should perseverantly abide thereat and not to depart suddenly therefrom. Telling moreover unto him that in keeping and observing curyously these three things/ he should purchase his salvation. ¶ The abbot Pambo asking of the abbot Anthonye/ how he ought to led himself for to live virtuously. This antony said to him/ trust not upon thy holy life. Repent not of the thing that is passed where no remedy can not be had to it. Refrain thy tongue from overmuch and unprofitable language & keep also that thou fill not thy belly. ¶ Saint Gregory said that our lord asketh three things to be principally kept by every christian man/ the first that he have a very faith & keep it with all his soul/ the second that he be true in his words/ & the third that he be content & chaste of body. ¶ Saint Euagrius said that the mere that is dire & without craftily saver as fruits herbs & roots is a covenable ●●ete for men of religion/ & that such meet bringeth them to the haven of salvation impassable/ that is to say to the bliss that ever shall last without end. ¶ Again he said/ that a religious to whom the death of his father was told/ answered unto him that brought him this tidings. My friend leave of & blame no more my father/ saying by the that he is deed/ for thou sayest not well/ because that I know well that he is immortal. By the which words/ the said religious gave to understand/ that he reputed not himself to have an other father than god. ¶ The abbot Macharye asked to the abbot Zacharye what works ought a monk for to do for to be holden & taken for a very religious. And how be it that the said Zacharye would not answer to it/ because that him thought that the said Macharye which was his elder/ knew it better than he died himself. Nevertheless he would obey him/ & said as to his advise/ that the man ought to be taken for a true religious which yieldeth himself subject & constraineth him to endure all the necessities & wrethchednesse of this world. ¶ Of the abbot Theodore otherwise called the farm told some men/ that among his other virtues/ he had these three which here after be declared. The first is/ that he would not keep nothing. The second that he was wonnderfully abstynente. And the third that he fled gladly the company of men & their conversation. ¶ The abbot johan Nave/ for to exhort & learn all manner of folk to live virtuously/ said that a man ought to enforce himself to take & have in him some what of all virtues. And therefore he said that in rising a morning he ought to dispose him self to take of every virtue the beginning/ that is to wit to keep the commandments of god/ to be patient in his adversities/ dread & love god/ to be strong in resisting against the temptations of the devil/ to be chartable/ humble of heart & of thought/ to continue in orison sorrowing & weeping for his sins for to obtain of them remission/ to have a clean conscience without envy or rancour/ to be dumb when men should do to him any wrong lovingly without wrath/ peaceable with out to yield evil for evil/ but good forylle without vain glory/ to hold himself the lesser of the less/ to be sober of that tongue without evil to say/ clean of eyen/ to behave him self humbly as subject unto every one/ forsaking all temporal goods & to him self/ ever to fast suffer/ weep/ & to fight against the devil & to bear hunger & thirst/ to watch/ to have both cold and hot/ to keep himself naked/ & keep himself close within himself as within a tomb or sepulchre like as he were all ready deed/ & to know that death rideth night him every day. ¶ The abbot joseph thebeyn said that there be three ordres or degrees of virtuous men which be well agreeable unto god. The first is when a man is taken with some gryfe or adversity/ and during the same/ some temptations come to him/ to the which he with saith yielding of all thanks and graces unto our lord. The second degree is when all his deeds are clean afore god without to be entremed led with business or worldly doings temporal/ that is to say/ that they be not bespoted with the filth of sin. The third when a man for the worship of god entering in to religion/ giveth his own proper will unto his father spiritual forsaking all his own affections & to the desires of this world. ¶ The abbot Cesyon told of an abbot named johan that was first & principal among the religiouses of his time/ & that had be a virtuous man in his live. Speaking of the which he said that where he saw himself at the hour of his death/ steadfastly disposed himself for to depart with all gladness toward our lord. Many religious being about him & weeping/ prayed him that he would leave to them by manner of a gift of charity some good word by the which they might ascend to the perfection which is in Ihesu christ. To whom sighing he said by manner as he would show them/ that he never had done his own will/ & also he never taught nor warned no body to do any good work/ but he had done first the same himself. ¶ An other brother questioned an old father asking him what good he might do whereby he might have at the last everlasting rest. To whom the old father answered. ¶ God only knoweth what is good to be done/ but always I have herd say long ago that one of our faders questioned sometime the great abbot Nestor which was singular friend unto the abbot Anthonye/ & asked him what thing was to him necessary to be do for to be saved by it To whom this Nestor answered/ that all works were not like/ laying unto him this that holy scripture saith/ that is to wit that Abraham was an hospytaler & god was with him. Helyas loved rest and life contemplative/ and god was with him. david was humble and god was with him. Then do as thine own courage desireth after god/ & keep well thy heart from evil thought. ¶ The abbot named Pastor said/ that to keep himself/ to consider himself and to have discretion/ these three things were the works of a good religious. ¶ A religious axed him how a brother of religion ought to entreat & behave himself/ whereat he answered We have seen Danyell in whom was found no manner of accusation/ but of the service that he died and made to his god. ¶ moreover said yet the said holy father Pambo/ that poverty and tribulation are covenable to a solitary man ¶ And it is written/ that he that desireth to lead such a life/ aught to have the conditions of No/ of job and of Danyell. For No would no thing possess. job would here patiently wonderful tribulations/ and Danyell would discern prudentely. If a man then have in him these three conditions/ he shall lightly dwell with god. ¶ Yet said the said Pambo that a religious that shall have in a hate the delectations of the flesh and vain glory/ shallbe lightly free and delivered of the illusions and deceptions of the world. ¶ Some say of the said abbot Pambo/ that at the hour of his death/ he said to the holy men that acompanyed him such or like words. sith that I have be in this solitary place & that I had build this cell where I dwell. I can not remember that ever I eat breed/ but that I had gotten it with my labour. And also I have not uttered nor spoken any word/ whereof I have repent me of. And thus I go to our lord/ as I should begin to do to him any service. ¶ The abbot Sysoyns said/ care not if that be contemned and despised/ but cast thy wills behind thy back & make thyself free & sure from all worldly cure to despising & putting them to nought/ and thou shalt have very rest. ¶ The abbot james as he should decease out of this world/ said unto his religiouses/ keep yourself that ye haunt ne common not with the heretics/ & have no knowledge with the judges temporal/ & be not curious for to gather worldly goods/ but be Ready & bowed to forsake your understandings to counsel your neighbours/ and your bodies to serve them. ¶ A brother questioned an old father asking him how the dread of god may come in a man. Whereat he answered. If a man is wyllefull poor & that he beware that he judged not an other/ he shall then have without fault the dread of god. ¶ An other said. If thou wilt live surely have with the humility/ lack of victuals/ & plenty of tears. ¶ An other aeged father said. Beware thou do not to an other that which thou wouldest not be done unto. And if thou hast hate or evil will against any body that hath said ill of thee/ keep the that thou speak none ill by him for it/ nor of none other. ¶ Also if thou hatest some body/ do not to him therefore no thing that is wrongful nor to none other. ¶ moreover if thou hate any body that hath purchased some harm unto the deceiving the or doing some shame to thee/ or that taketh away thine own good fro the or that doth to the some other thing to the hurt of thee/ do not therefore unto no manner of person such a thing. And who that shall keep these instructions it ought to suffice for to get his salvation by them. ¶ An aeged holy father said/ that the life of a good religious is diligence/ obedience/ and to beware that he judge no body/ and to keep him from speaking and chiding. For it is written. Ye that love our lord/ hate malice. ¶ Thenne the life of a monk is this. Not to acompanye with sinners/ not to behold with his eyen any thing that is ill/ and not to be curious for to do/ nor here after new things/ not to ravish with his hands/ but help largely after his power/ not to be proud of heart/ not to think upon evil things/ and not to fill his belly to much. But do all things by good discretion. And these been then the conditions that a good monk ought to have. ¶ An other holy father said/ pray god that he will give the a meek heart and a weeping for to weep and weyle over thy sins/ the which thou must ever have a fore this eyen without to judge any other/ but be the subject to all other/ & have none acquaintance with women/ children nor heretics. Trust not upon thyself. Refrain thy tongue & thy belly/ & abstain thyself from wine. ¶ And if any body speak to the of any thing chide not with him/ & if he saith well/ say as he saith/ but & if he saith evil/ ask him if he wot well what he saith & force not thyself to chide nor brault with him of such things that he hath said/ and then shall thy thought be peaceable. ¶ Here followeth another little treatise which teacheth to find the rest of conscience. And beginneth in Latyn. Dixit abbess Antonius. THe abbot Anthonye said/ that like as the fishes die anon when they be taken out of the water which is their own nourishing/ and are put in a dry place. In likewise the religiouses/ when they be out of their cells and dwelling places or when they dwell with secular folk/ they be lightly delivered and withdrawn from the rest spiritual wiche they ought to have and keep. Then it is of necessity that the religiouses run again to their solitary places/ as the fishes to the see/ to th'end that because of their long being there out/ they put not in forgetting the keeping that they ought to have of their souls. & moreover he said/ that he that keepeth himself enclosed with silence and that resteth thereat/ he is preserved from three battles and great inconveniences. first from evil to here. secondly from evil to speak. thirdly from the sight of any thing that be noyful/ & hath not but one battle to abide/ that is to wite/ against his heart denying and going against his wicked cogitations. ¶ The abbot gluttony dwelling yet in the palace of the Emperor & afore that he was religious/ besought right humbly & heartily to god. that he would set him to the way of salvation. The which prayer made/ our lord considering the great & fervent devotion that he had to live solitarily/ made to be showed unto him by a voice/ that he should go away & i'll the company of men & in this doing he should be saved/ the same Arsenye leaving the world/ & taking the way solitary & religious made again to god such a prayer as the first saying. My god please the to set me in to the way of salvation. So heard he a voice that said. Arseny flee away/ keep thy peace & rest thyself/ & in this doing that shalt take away the Rotys of sin. ¶ The archbishop Theophyle that was a man of holy & commendable life one time acompanyed of a judge of a city/ went toward the abbot gluttony/ & asked him certain questions/ to the which he answered not. ¶ And after that he had kept himself a little from speaking/ he demanded of the judge & the archebysshoh foresaid/ if he told to them any thing/ whether they should keep it/ whereat they answered ye. Thenne he said unto them. In all places where ye shall know that Arsenye is/ keep yourself that ye come not there. ¶ An other time the archbishop desiring to see him/ sent first to wit of the said holy father/ if he would open to him the door of his cell. And he sent him word again. If thou wilt come I shall open to the my door/ but & I open it to thee/ so shall I do the same wise to all other & then I shall keep me here no longer/ but I shall go my ways to some other part for to live there solitarily ¶ The archbishop hearing these words answered unto the messenger. sith that by my going toward Arsenye I should trouble him or travail him. I am purposed never to go there. ¶ An other time the said holy father Arsenye went for to visit some religiouses dwelling in a place where reed grew full thick which was suddenly moved by Impetuosyte of wind. The which thing seeing this holy father/ axed the said religiouses where of came that sudden noise. They answered that it was the wind that beted against the said reed. And he said to them again. Certainly if a man setteth with rest/ & that he heareth the voice of a bird/ he shall not have in his heart the rest that he had afore. And how may you thenne have hope upon tranquillity & rest in hearing the noise of the read/ as he would have said/ that a man that desireth for to do the salvation of his soul/ can not be to much withdrawn & parted from the charges & business of the world/ which are to him of more letting/ the more that he delighteth him to live solitarily. ¶ Men find that his cellle was departed & far from all habitations of folk xxxij mile or there about/ & went not out often/ but he had folk that administered unto him his necessities. ¶ And some holy father said sometime that the land of Sychye was destroyed that no body dwelled there/ the said holy father said these words. The world hath lost Rome/ & the religiouses Sychye. ¶ The said abbot making a while his abiding in a place called Canap/ a holy matron an old virgin born of Rome the city which was much rich/ & dreading god/ desiring heartily to see the said holy father Arsenyen/ and came in to alexandria toward the archbishop Theophyle/ and besought him that he would be the mean toward the said holy father/ that his pleasure were to grant that she should see him. And the said Theophyle seeing the great affection of the said Matron went toward the said holy father Arsenyen/ & made unto him the said Request/ to the which he would not consent. ¶ So came Theophyle again & made his report to the matron/ which not content therewithal/ made all things ready for herself to go there saying. I believe & have this steadfast trust in god/ that he shall suffer me to see him/ for all be it that in our city of Rome be many holy men that may comfort me/ nevertheless for his great fame. I have purposed for to under take this viage to th'end that I may see him. ¶ So laboured she so much by her journeys/ that she came to the place where he dwelled ¶ And it happened as our lord would suffer it/ that for to have by her leisure to see the said holy father/ she found him walking without his cell. She thenne laid herself incontinent to his feet/ but nevertheless he took her up again anon by great despite/ & beholding upon her ●yerlly he said unto her. ¶ Now if thou wilt see me in the face behold me then enough here I am. ¶ She hearing his rigorous words/ was so sore ashamed/ that she wist not what she should answer & namely she was not too bold that she durst look him in his visage. ¶ And to her said again Arsenyen/ My imagination is that sith that the wouldest see me/ thou haste heard speak of my works what needed the for to undertake so great away for to see me/ the which that haste heard say of me might have sufficed the Knowest not the well that thou art a woman/ & that it appertaineth not to thine estate that the shouldest go from thy place for to go in a strange place. I believe that thou art come hither to th'end that the mayst to tell to the women of Rome incontinent as that shall come there again/ that thou hast seen me/ to th'intent that by the mean the way be found in the see for to make the women to come toward me ¶ then she said unto him. I promise the holy father/ that if it please god that I may return to Rome again. I shall not tell that I have been here/ nor I shall not be the cause that any body shall come to that/ but I pray the that it will please the for to pray for me/ & with this to have always remembrance of me. ¶ Whereat he answered I pray god that he will put the soon out of my thought. She hearing these things went away from him all wroth & sorry. And incontinent that she was come again to alexandria the city because of the great sorrow & heaviness that she had/ a sickness took her with a sharp fever. The which thing was told unto the holy archbishop Theophyle. So came he toward her for to comfort her. ¶ And he asking what she ailed/ she answered to him. Alas my lord would god that I had not come here. At my departing from that holy father I prayed him that he would woushesauf to have me in mind. And he hath answered me/ that he prayed god/ that he would take away from him the Remembrance of me. The which answer hath angered & troubled me so sore that I am in danger for to die ¶ then said to her Theophyle/ knowest not that that the art a woman/ & that by woman the devil tempteth the holy men. For this cause the holy man hath given the this answer. But nevertheless thou ought not think but that he will pray god busily for thy soul. The good Matron thenne hearing these words ceased anon her wrath/ & in great joy & gladness returned again to the city of Rome. ¶ The abbot Euagrius said that he that will keep him that he shall not fall in tribulation/ & to keep his ghost with rest/ ought nought to have diverse affections toward many folk. ¶ A brother came in to Sychye toward the abbot Moses'/ to whom visiting him he required him that he would tell him some good word edyfycatyve for to bear it in his mind to the end that he should have remembrance of him. So answered unto him Moses'/ that he should go & keep him within his cell/ & it should learn him all things that be good. ¶ The said Moses said/ that the man that fleeth the company of men/ is like a grape of Reysyns' ripe and sweet/ but he that seeketh their fellowship & acompanyeth with them/ is like unto the grape that is sour and bitter. ¶ The abbot Nile said that the man that loveth to live solitarily/ yieldeth himself so steadfast to deny & withstand against the arrows/ that is to wit against the temptations of the fiend/ that they should not touch nor enter in him/ but he that hauntyth & comynyth with the men is oftentimes dangerously wounded. ¶ The abbot pastor said/ that to apply his thought unto diverse things/ is the beginning of all evils/ & more over he said/ that to flee from the temporal things was a good & a sure live. Certainly when a man dress himself nigh a place where men fight bodily/ he is like him which is upon a deep water/ to th'end that at such an hour as his adversary shall seem good he may take him & make him for to fall unto the bottom. But & if he partyth himself & goeth far from the bodily things/ he is like him that is far from the well/ & when the fiend will cast him from above to beneath/ for to do this he will draw him violently nigh to the said well/ god preserved him therefrom and giveth him socours & aid. ¶ The abbot Sysoyns had a disciple the said once unto him. Fair father that thou art already old/ & that thou hast discretion & wit for to withsay against the temptations of the world/ me seemeth that thou might well haunt a sytyll through the world/ to whom the holy father answered/ that he would well do so/ if he could bring him in a place where no women were. The disciple hiring this answer said unto him again/ that he wist of no place but the women were there/ but only in the solitary places. Now led me there then said the holy father. ¶ An old matron which was an abbess said that many religiouses being in the mountain/ that is to wit in solitary places/ be perished there/ because that they had set their thought & affections unto thyngiss of the world/ & that it is better for to be among many one & to lead there wilfully a solitary life/ than for to be above & apply his thought to multiplication of temporal things. ¶ An old holy father said/ that a monk ought ever to buy rest in such manner that he despiseth it if he see the any bodily hurt cometh to him thereby. ¶ An aeged holy father showed that three great clerks much studious gave themself to religion/ one of which chose & took in himself this affection that he would pease & bring all persons atte one which he might know the ought evil will one to an other or that had any matter of plea or debate the one against the other. The second thought/ that he would visit the bedrid & the sick. And the third went & inhabited himself in a solitary place. The first then besyeng himself in his enterprise/ found so many noises & differences/ debates & questions to be moved among the men that it should not have been possible to him for to pease all. Wherefore he fulfilled with noyance & gryse with it/ because he could not satisfy his deliberation/ ●am for to see the second/ the which also he found sore weary & noyous/ that he might not serve all the sick folk & the poor needy for the great multitude that he found of them every where. So these two purposed for to go see the third which was gone for to live solitarily in the desert. And when they were come toward him after that they had made knowledge of broderhode unto each other/ the twain rehearsed unto the third their great tribulations praying him that he would declare unto them what thing be died & how he profited in his hermitage. To the which oues●yon he died not answer readily. But after that he had keep himself still a little/ he took water in a vessel & said to them/ behold a little this water that is trouble. And they began to look upon/ & whyse they looked so/ the water began to wax clear by itself. Then said he unto them when he saw that it was fair & clean/ look how suddenly this water is purified by itself. Then they beholden within it they knew their own visages therein as it had be in a glass. Then he told them that in likewise he that acompanyed among the world with great pain he may know there his own fawtes because of the great troubles that be in the world/ but when he withdraweth himself in to a solitary place/ than may he know lightly his sins. ¶ Here followeth the treatise teaching how men ought to stir them to compunction/ and beginneth in latin. Dicebant de abbate Arsenio. THe abbot gluttony/ as some told/ all the time of his live sitting and abiding within his cell/ labouring & working with his hands/ had ever in his bosom a hand keverchief for to wipe withal the tears that continually ran out of his eyen/ in sorrowing for his sins & for dread of god & of the pains of hell which he had ever in his mind. ¶ A brother Required the abbot Ammon that he would tell him some good word healthful/ to whom he answered. Go to thy cell & think upon thy befall/ as the evil doers do/ that for their misdeeds be kept in prison. then questioned they that come toward them asking where the judge is/ & when he shall come/ & waiting after the grievous punition of their sins they weep & weyle over them. ¶ In likewise the religious aught ever to be supecte/ & chide within his soul/ saying. Ha me wretched/ how shall I dare find me afore the great judgement of our lord Ihesu christ for to yield him accounts & reason of my deffautes. And if thou thinkest in thyself so/ thou shalt may be saved through this mean. ¶ The abbot Euagrius said/ when thou art within thy cell gather thy spirits within thyself & remember the of the day of death/ & then thou shalt see the mortification of thy body. Think also upon the mortal wars of this world/ & be sorrowful for it. Have in hatred the vanities of this world/ be temperate & curious/ to th'end thou may ever dwell in one manner rest/ & be not sick of the sickness of sin. Remember the of them that be in hell/ & think in thyself how their souls been in that place/ in what bitter heaviness/ in what horrible wailing/ in what dread in what battle/ & in what waiting of sorrow/ & that without withdrawing of pains they be in infinite tears. Be thou also Remembering of the last resurrection/ & imagine the horrible Ingement of god with the wonderful confusion that the sinners shall suffer in the presence of god the father/ & of Ihesu christ his son/ & before the angels/ archangel's & postles/ & afore all the men of the world/ with this consider the torments & the fire everlasting where they shall be condemned/ the remorse immortal of their consciences/ the darkness of hell/ & above all thing the grinding of teeth/ the pains & the torments that be there. After consider & bring in to the mind the wealth & felycytees that be promised unto the just/ the trust that they shall have in god the father & his son before the angels/ archangel's & potestates/ & before the company of all the heavenly court. And in lywyse the gifts of grace/ the joys & the rest wherein they shallbe/ the recordation & remembrance of the which things/ that is to wit the evils atte do side/ & the gods atte the other side/ thou must have in thyself weeping bitterly. ¶ The abbot Helye said that in all seasons he feared three things that been to come/ the first was the hour of death/ the second when his soul should be presents afore god for to be judged/ & the three what the sentence should be that should be cast upon him. And therefore the good archbishop Theophyle when he was at the point of death he said of saint Arseny/ that he was well happy in so much that he continually had this hour before the eyen of his intendment. ¶ The abbot james said/ that like as the lantern lighteneth the place which is obscure & dark. In likewise the dread of god lighteneth a man when he hath it within him. ¶ Some brethren asked of the abbot Machary how he could be so dry & of so poor of body/ whereat he answered that when men take a staff in their hand & with it they rake & stir the brands that be a fire the same staff barneth & consumeth away finably. In like wise who soever shall have in him the dread of god it shall consume the flesh of a man away unto the bones. ¶ The holy faders dwelling in the montayn of Nitrye sent toward the abbot Machary that was in Sychye praying him that he would come to see them/ & if he came not to them/ they were purposed for to go to him/ because that they desired for to see by afore his death. And when he was come to the mountain where they dwelled/ they together asked him some consolation spiritual. Thenne he said unto them that they should weep & weyle over their sins/ to th'end that they should not def●ende in to hell where men weep & weyle everlastingly. And they all together at ones began to weep & besought by that he would pray god for them ¶ The abbot Pastor going through Egstpt law a woman upon a grave/ the which bet herself & wept so sore that it seemed if all the joys of the world had come to her that she should not rejoice herself for it. So in likewise ought to do ever a religious in this world. another time he passed through the parties of Dyolche with the abbot Nub/ & they found a woman that wept bitterly for the death of her husband/ of her son & of her brother. Then said the abbot Pastor to the abbot Nub I believe steadfastly that no man but if he slay all concupisbence of the flesh/ & but he have as great contrition as this woman/ he is not worthy to be a religious. And this he said because that all her thought was set upon weeping. And thus we ought to do for our sins. ¶ A brother axed sometime the said Pastor some good conseyll for his salvation And he conscylled him that he should do as Abraham died when he entered in the land of promysson/ the which made a tomb/ which signified weepings and sorrowing. ¶ The archeb●sshop Athanasy prayed once the abbot Pambo that he should come done from his hermitage for to see him in the city of alexandria. The which coming done to it met with a common woman/ & when he saw her he began to weep. Athanasy asked him what moved him to do so/ whereat he answered the two things moved it. The first because he saw that the woman dampened herself the second because he took not so much of pain to please god as she died for to please the world. ¶ The abbot Syluayn being once with his religiouses/ was ravished ghostly/ so that he fell done that face to the earth & after that he had be there a long while he rose up again weeping full sore. So axed him his religiouses what him eyled foe: to weep thus/ but he answered them nothing/ & ever he wept/ they nevertheless prayed him so much that they constrained him by humble Requests to tell them that the they desired to wit of him/ & in effect he showed unto them/ that he had be ravished & born afore god holding his judgement/ where he saw many religiouses that were condemned to the everlasting pain of hell/ & many secular men that were taken & received for to go to the royalme of heaven/ whereof the poor abbot wept ever bitterly/ & for this cause he became so solitary/ that he would not go out of his cell/ & if he was sometime constrained to go out of it/ he covered his heed with a hood/ saying that it was no need for to see this light temporal where no goodness was. ¶ A man worthy of holy memory named Synclyeyce/ said that they the turn themselves from sin unto virtue/ have great pain atte beginning to leave their evil life/ but at the last they shall have joy unable to be told/ even so as they the kyndlen a fire have at beginning great aching of heed with blowing/ & at their eyen with the smoke or ever the fire be kindled. Also we must have many evils for to kindle within us the fire of the love of god. ¶ The abbot Ypericius said that a monk ought to watch day & night in orison/ in wailing & in compunction/ to th'end that through this mean he have the mercy of Ihesu christ. ¶ Many religiouses seculars came together to the abbot Felix/ & be diverse times prayed him that he would give them some good doctrine for their salvation/ but nevertheless he would not/ but only said unto them/ now have I no tongue for to speak. ¶ The brethren hearing this answer were sore abashed because he would not teach them. Then he said to them/ sometime that religiouses required for to be taught of the aeged/ & they died that the was commanded unto them/ wherefore our lord gave to the said old faders tongue & speech for to learn them/ & because that the disciples now do no more nothing of that is commanded unto them/ god hath taken from the aeged that word of very doctrine/ for there is no more no body that doth this that the old faders command. These words heard they all together began to weep & sigh asking mercy/ & that the said abbot would pray for them. ¶ A holy father said when our lord shall come to that day of doom/ if it were possible that the souls that then shallbe brought to their bodies/ might be departed again all that world should then die of the dread & terror the every one shall have at thou said day/ therefore we ought well to weep in this world & do penance to th'end that at the same fearful day we may yield good accounts unto our lord. ¶ A brother axed a holy father whereof came that he was hard hearted & that he feared not god. The holy father answered to him that he should have dread of god/ if he would rebuke his soul saying. My soul think upon thy life/ for thou shallbe brought before the might of god for to be judged to be dampened perpetuelly or saved everlastingly. ¶ An other holy father seeing a man that loughe said to him. My friend I marvel me how thou darest laugh as thou dost seen that afore god our maker that day that we shall die we shall have to answer straightly of all our works/ & if thou were well advised forgetting to laugh/ thou shouldest consider/ that thus as she shadow followeth the body in what place that he is/ also in what place that we be we ought to have a bitter compunction of heart/ and weep continually over our sins. ¶ A brother axed an holy father some wholesome word. And he cold him/ that when Egypt was punish of the hand of god/ there was no house but every body wept that was in. ¶ An other axed a like question/ that is to wit what thing he ought to do for to be saved/ whereat the holy father answered unto him/ that he should weep without ceasing/ for our lord will that our souls be tormented & scourged by contritions & wailings/ and at the last we shall have that we ask of him. And this witnesseth the psalm that saith in the psalter/ that the heart contrite and humylyed/ shall never be dispraised of him. Of that other part he saith in the gospel. Thoo be blessed that weep in this world/ for they shall be comforted everlastingly. ¶ Here finisheth the treatise of compunction. ¶ An other treatise followeth consequently of continence & ●ohrenes against gluttony and other vices. And beginneth in latin Fratres aliqui etc. ¶ The abbot Danyell said to the abbot gluttony that he slept never but a little toward the morning for to succour nature/ & when sleep came upon him/ he said. O evil servant/ that nourished the man all only with vices/ why comest thou when I call not the. And anon after all sitting he took a little rest & incontinent he rose again. This Arsenyen said that a monk if he be a very champion for to befyght his enemy/ aught not to sleep but an hour of the day. ¶ The abbot Danyell certifieth again of the said Arseny/ that a little meet which men gave hymm sufficed him for a hole year. And yet at the end of the year when the brethren visited him they eat of it with him. This Arseny for to correct himself & bear penance of the odours flagraunt & sweet of smell whereof he had used in the palace of th'emperor afore that he was religious/ ones in the year only he changed the water of his vessel wherein he weted his wekker & rods for to make withal panyers maundes & baskets/ & endured the stench & the infection of the said water in stead of the said good odours that he had smelled afore. ¶ The abbot Agathon bore within his mouth the space of three year a stone to th'intent that he might acustome himself to keep silence. The said Agathon once walking found a boundell of fetches with their hulles/ that which boundell one of his religiouses that was willing for to take & bear it with him ar the said Agathon if he should do so. And the abbot seeing this/ axed him if he had set it there/ the monk answered not. Then said to him Agathon/ why will thou bear away that that is not thine/ & that thou hast not brought there as thou will take it. ¶ The abbot Achilles bled once atte his mouth/ a monk that saw this/ axed him whereof that came. So answered to him the said Achilles/ that the word of a brother had angered him/ & that for to withstand against his wrath he had prayed god that he would take away from him the remembrance of the said wrongs/ to th'end they should not abide in his thought/ wherefore our lord had turned them in to blood & as he casted & spewed he was hole of his heaviness. ¶ The abbot Amoys being syke many brethren sent unto him diverse meats/ but because he should not eat of them he shut his eyen when his disciple entered in to his chambre bearing the said meats. ¶ The abbot Benyamyn told of many brethren the which went for to visit a holy father in Sychye/ & bore him a little oil. To whom he said that already the space of three year was passed/ that themself had brought him some in a vessel/ the which was yet full & in that estate as they had brought it unto him/ & had not touched it sin. So wondered they much of his continence/ & how he had kept the said oil so long. ¶ Some brethren rehearsed of the abbot Dyoscore that he used for his eating but breed of barley/ & every year constrained himself to keep a strong rule/ as through a hole year he would not see no body. ¶ An other year he would not speak to no body/ or he wolden not cast of oo meet sudden roast or baken/ or such like abstinences he made. ¶ The abbot Euagrius said that who would withstand against wrath/ all fleshly desires must be first cast & taken away the which thing he died. ¶ Epyphanius bishop of Cypre when he should die he sent toward the abbot Hylaryon for to pray him that he should come speak with him/ for he desired for to see him or ever he should die. And after that he was come to him theyer together. The bishop made a bird to be presented afore the said saint Hylaryon for his meet/ the which answered to the said bishop that sin he had taken the habit of a monk he had not eaten no meet that for his food should have received death. And the bishop said to him again/ that sin that he had taken the bishopric in his hand/ if any person had hate or question with him/ he had never suffered his enemy to s●ep in that estate/ but should first have peased him. Also he never slept till that he had reconcylyed himself with his enemy. then saint Hylaryon said to him that his conversacon was worthy of greater praising than his own. ¶ Some said of saint Paladyon that he was. ●●. year in his cell without his eyen to cast up so that during the said. ●● year/ he saw never the ●ouffe nor the covering of his cell. ¶ The abbot Zenon as he walked through the country of palestine thy self nigh a place where some gordes grew & because that he was sore hungry he willing to content his appetite would eat some of them nevertheless because him thought if he eat of them that he should do theft he would prove first if he might suffer the torment that was ordained for thiefs. He took of his clothes & all naked he abode there in the heat of the son by the space of five days/ which was the punition that men died unto the thiefs And when he saw that he could not endure the said heat/ he said to himself sith that I can not endure the pain that I should suffer if I were apeched of this theeft. It is better that I fast than that I should do this deed. ¶ johan the less said/ that when a king or a prince will take a city by force & bring in to his subjection his adversaries that be within/ he find the means for to dystourne their waters for to let that they shall have no victuals/ and by this mean they be compelled for to do as his will is. And thus it is of religiouses/ when they restrain meet from their bodies/ they be not so subject unto the temptations of the flesh which be enemies of the soul/ but they make them subgete unto the soul reasonable. And if a man by fasting is turned to virtue/ the devils the enforce themselves for to bring him under fore shallbe subject unto him/ and not he to them. ¶ He said again that one's going in Sychye where he was gone for to cut rods & leaves to occupy himself therewithal he found a heerde or keeper of Camels the which would have troubled him but for to eschew that he should have no debate with him/ he cast down his boundell & left it behind him & so flee away. ¶ The abbot Ysaac said that he knew well a religious/ the which helping to reap corn/ ared unto him for whom he wrought/ if he should dare take oon corn of it for to eat/ the which marveled of the fere and of the daungrour that he made to take of it answered to him/ that he gave him not only one corn of it/ but all the hole field. ¶ A brother axed to the abbot Ysodore how it might be that the devils dread him so sore/ whereat he answered/ that sin the time he was first yolden in to religion/ he ever kept himself that he fell not in wrath/ & if oo sparkle of sin was kindled within him/ he died put it out incontinent/ & by this mean the devils had no might over him ¶ And moreover he said/ that he being atte his xl year of age & more/ he had never consent to do sin/ nor he had not be overcome of any coveting of the sin of wrath. ¶ The abbot Cassanius witnessed ● on a day he went to visit the abbot johan which by the space of xl year had dwelled on the highest of a mountain with the abbot Esyon which the said abbot johan loved with a love much chartable. So questioned he him by the charity that he had unto the said Esyon/ saying unto him/ where he by so long time had lived with out to haunt among the world/ and without to have be grieved or troubled of our person/ what he had done during that time for the salvation of his soul/ whereat he answered that during the said xl year/ he eat never till the son was gone under/ nor he had never he on angered during the tyme. ¶ The abbot Moses told of a religious named Serapyon which held himself with the abbot Theon. This Serarapyon after that he had taken his refection in common he took always of a custom a ferding loffe and eat it secretly in the absence of his abbot/ & was so customed withal that he could not keep himself therefro/ but that after his repast he eat ever the said loffe in a secret place. ¶ It happened by the will of god that some religiouses came to visit his abbot/ which exhorted them all to have in them the virtue of abstinence/ and of sobriety/ saying with this to them/ that the devils had no thing so agreeable/ than to make a sinner that he shall not show nor tell his sin by confession to his ghostly father. For through this mean/ the shrift of him that so keepeth his sin within him still profiteth him not in no manner of wise. ¶ The said Serapyon hearing these words he ymangyned that god had done his sin to be known unto his abbot. So he soon after shrove himself unto his abbot which to him said O my son thou art now out of thraldom/ wit it that the devils had the in their possession/ but by thy confession they are chased from thee/ and thou art no more under their might. ¶ And as the abbot said unto him these words/ there leapt out of the said Serapyons bosom a brounde of fire that Infected and poisoned all the chambre/ so that all the place stank after brimstone. ¶ The which thing seeing the abbot foresaid/ how be it that he was of it sore marveled said with a merry countenance unto the said Serapyon. ¶ O my dear friend/ thou seest now by effect/ how god through his great power hath delivered the in showing of them that thy sin is forgiven of his godly goodness. ¶ The abbot Machary when he was with his brethren/ sometime for to please them he drank win with them/ but nevertheless he bore afterward a great penance for it/ for as many times as he had drunk of it/ asmany days after he abstained himself from all manner of liquor were it water or other drink what soever it was. ¶ The abbot Machary that called was the great in Sychye/ after that the service was done in the church/ he said unto his religiouses that they should flee & some of them axed him where they should flee/ & if they should leave their monastery. Then he put his finger afore his mouth/ & said. My brethren I do show you this that ye ought to flee/ & by this token they knew that he showed them to keep silence without to speak the one to the other/ at lest of thing that were vain. ¶ The abbot Pastor said. If Nabuzardam prince of gluttony had not be/ the Temple of god had not be brent. Also if the man be not brent by abstinence from meet and drink/ the soul shall not withstand against the devil. Some rehearsed of the said abbot Pastor/ that when he was desired of his brethren for to eat with them where as he had no will to it he constrained himself to the same/ & thither he went weeping not for to eat/ but for to show himself toward them obeissant/ & that he should not give to them matter or occasion that they should been wrath with him ¶ Some also to the said abbot Pastor told of a monk that drank no wine/ & he said unto them again/ the a religious ought not to drink any drink. ¶ Item he said that like by the smoke men constraynen the bees to leave & forsake their honey for to take it & bear away/ also replection of belly & gluttony chasseth & putteth aback the dread of god from the soul. ¶ The abbot Peter otherwise called pay/ he being taken with some sickness/ would never drink no win/ but for all substance he drank luke water. Many brothern being upon a day in the mountain where the abbot Anthony held him self/ after that the masses were song/ they found a vessel full of win. One of the elders took thenne a little chalice/ & presented twice of the said win for to drink unto the abbot Sysoy/ which took it & at the three time he said to him the presented it to him/ brother rest thyself/ thou knowest not if the devil be in it or no. ¶ A brother axed of the said Sysoy counsel because the often when he went to the church his brethren by charity withheld him for to eat with them/ whereat he answered that it was a thing overmuch dangerous & perilous for the soul. Abraham which disciple was to the said Sysoy/ axed him if he drank win three times upon the sondaye/ whether that was to moche or no/ he answered nay/ if that sin followed not thereby. ¶ The abbot Syluayn and Zachary his disciple walking on a day came to a monastery & there they took their repast/ and after took their way again Zachary by the way was a thirst and would drink water/ his abbot said unto him. My son it is fasting day what will thou do. The disciple answered. father we have eat. The abbot said. Ha my child/ that was a refection of charity with our brethren/ but nevertheless we must keep our fast. ¶ Saint Syncletyce said/ that he is not perfectly chaste that laugheth and beheldeth disordinately notwithstanding that he doth not actuelly or in deed the sin of the flesh. ¶ Item he said that as the ointments chassen away the beasts venymice & the venom/ in likewise fasting & orison chassen fro man fowl and wicked thoughts. ¶ Item he said that Rich folk ought not for their richesses to take cure nehede to eat diverse meats dressed with diverse sauces. For they should be cause to make them fall in to many sins/ but must pass thereover as he that roweth over the water. ¶ The abbot Syson said/ sith that we be pilgrims in this worla●/ let us keep our mouth from many words. ¶ Ypericius said that the monk ought to be as rebel against the temptations/ as the lion against the asses. ¶ Item fasting is to a monk the bridle against sin/ for he that fasteth not/ but pleaseth his desires as an horse brydelesse/ is lightly and for little thing taken with a disordinate love of women. ¶ Item fasting rendereth the body of a religious lean & dry/ and arayseth his soul on high/ & bringeth to nought his vain thoughts & delectations. ¶ Item a man chaste here in earth shall be of god worshipped & crowned in heaven. ¶ Item he that can not keep his tongue in time of wrath/ may not be master over his passions of his body against the tempter. ¶ Item the mouth ought never to speak fowl or evil word/ because that the vine beareth no thorns. ¶ Again he said that better it is to a monk for to eat flesh and drink wine/ than to eat his brother by backbiting. ¶ Sometime in Sychye was a fest made where some wine was brought unto an holy father which said to him that brought it. Brother take away that death from afore me/ as he would have said/ that wine excessively taken is death to a man. ¶ A religious priest in Sychye went once to speak with the bishop of alexandria/ and when he was comen again his brethren axed him what it was of the city/ whereat he answered/ that fearing to see there any thing that should move him to sin/ he had so refrained the sight of his eyen/ that he had not seen there none other man but the bishop/ and after the other brother atte his exemple kept their eyen from looking a high. ¶ A religious went once to see a brother of his religion which at his coming made his disciple make ready a few herbs for to feast the brother that was come/ & having the time that their refection was a making ready/ they went together in to the oratory/ & there they were unto the morrow at the hour of sext devising of spiritual things/ & then came & said again to his disciple that he should make ready their repast/ the which disciple said unto him that it was made all ready sit the day before. ¶ Two other brethren being together waiting after their wortes were made ready for their meet/ the one said to the other/ that they should set them to pray god afore that they should take their repast/ so took the one of them upon him for to read the psalter/ and that other two books of the prophecies & the next day they had no mind at all to their meet/ but had forget that they should eat/ & so went they away from each other. ¶ A brother having hunger from that hour that he rose out of his bed found himself constrained for to eat/ but he against his will constrained him self to fast unto the hour of tierce/ & fro tierce till se●te. Then he set him for to eat/ & incontinent stood up again & said that he should fast unto none/ at which hour he made his prayer unto god/ & continuing the same he saw the devil that went a way from him like a smoke whereby he knew that by the same devil he had be tempted for to eat. ¶ A holy father being syke so that he could not eat was constrained by his disciple for to eat a little m●●cion made of oil honey & meele. And in the dressing of it he poured in it said oil all stinking weening to him to have poured in some honey/ & be gave to his master thereof for to eat/ which holy father knowing that his disciple had not done it by malice eat of it three days for to give to his body more pain & sharpness. ¶ An other holy father because he desired to much affectuelly for to have eaten of a concombre for to correct & punish his dysordynat aptyt/ he died hage one in his cell/ to th'end that looking upon it and not eting of it he should bear penance upon him of the lust and desire that he had taken thereupon. ¶ An other religious having a sister in a religion/ was showed that she was sore sick. So came he to her monastery to th'intent that he should visit & see her/ but she that was constant in faith & right holy/ and that sin she was betaken to religion was not wont to see any men/ would not give unto her brother none occasion to come under her shadow for to comonne among women of religion/ wherefore she let him wit that she would neither see him nor speak with him/ & that he should return to his own monastery again & that he would pray god for her/ to th'end the helping the grace of god she might see him in the Royalme of heaven. ¶ A monk walking by the way met sometime an abbess acompanyed with some religious women which this monk made great force to look upon them for to know what they were and of what monastery/ and for this cause left his way & took theirs. To whom the abbess said/ that if he had be a perfit religious he should not have put him in pain for to look upon them so much that he should have knowing that they had be women/ as she would have said/ that in going on his way/ he aught to open so soberly his eyen that he should not see nor apperceive thoos that came against him or that passed their ways by him. ¶ An holy man which was archbishop of the city of alexandria/ and had to name Theophyle required some holy faders religiouses/ that they should come toward him in the said city of Alexandrye/ trusting that by their prayers & merits he should destroy some temples where were done many idolatries within the said city & in the country about it. These holy faders once among other eting with the said archbishop were served with veell where of they eat not taking heed to their meet. The archbishop which desired to make them good there took a capon that was in his dish afore him and set it before one of the said holy faders/ saying that it was good & that he should eat of it. The holy father answered unto him. Certainly I have wend to this hour that I had eaten coals/ but sin I perceive that it is flesh I shall no more eat of it. After the which words said the other religiouses left their eating of such flesh that was brought before them. ¶ An other religious desired some for to eat of his little loves of new breed that he had baken himself under the ashes. And when they had eat each of them one of this small loves/ they left their eting. The brother that had boden them thereunto seeing the patience of their abstinence/ and that they should well have eaten yet more of them/ prayed them in the name of god that they would yet eat some/ till that they had their fill of them. So began they again for to eat of the said loves of breed to the number of ten every man/ which thing they died as very religiouses/ not for no necessity that they had of it/ but principally for to obey unto the request of the said religious that thereto had desired them in the name of our lord god. ¶ An other holy father was sometime sick of a grievous sickness which was such/ that out of his entrails he casted blood by great plenty. And for to succour him at his need a religious brought him some almaundes/ whereof he made him a cawdell which he presented unto the good holy father saying. Fair father I pray the that thou will eat this/ for I hope that it is good for to Restowre the thy health. And after that the holy father had looked upon him a long while/ he said to him. Certainly my brother I died desire that god should hold me xxx year in this sickness/ & for this cause he would not obey to the Request of the said religious/ neither eat of the candle the he had brought to him/ & was constrained to bear it again with him & to Return in to his cell. ¶ An ancient father having his cell far within the deserts/ and departed from all folk/ was visited of a brother which found him sore sick. So he washed him his face that was all bespoted and wasted for because of his sickness. And after he made ready certain things for him to eat that he had brought there with him And the good old father seeing this/ he said unto him. Certainly my brother. I had forgotten that men had taken any solace or pleasures in eating. And after he presented him with a cup of wine for to drink/ which good aeged father beholding the said cup began for to weep and said/ that he hoped not to drink of any wine till that death should take him. ¶ An other old father purposed ones in himself that he should not drink during the space of xl days continually. And there as he was in a great necessity because of the heat/ he died fill a glass full of water/ that which he hinge up before him within his cell. And when his brethren asked him why he died so/ he answered he died it to th'end that in seeing the same water within the said glass/ where as he should have a lust and desire to take of it for to stint his thrust withal & nevertheless should not cast of it/ he might by this mean receive of our lord more great Reward. ¶ An other brother walking by the way with his mother that was already come to a great age/ found a stre●e through which they must pass/ which thing his mother should not have con do withstanding her old age & feebleness Wherefore the brother constrained for to have her over/ took of his mantle and be wrapped her hands withal/ to th'end that he should not couch her naked flesh. And thus he took her up on his neck & bore her over the said stream. And where his mother asked him why he had be wrapped her hands in his mantel he answered that he had done it/ because that he knew that the body of a woman is likened unto fire that all wasteth. And for this cause to th'intent he should eschew that in touching her naked flesh the remembrance of other women should not be brought in his mind/ he would thus be wrap her hands. ¶ An other aeged holy father said that he knew a religious which was wont to fast all the holy passion week. And the saturday of the said week when he came to the mass with the other religiouses he waited till the mass were begun for to enter within the church. And the mass done/ after he had received the holy sacrament of the altar he departed hastily out of the church/ to the end that he should not be constrained by his brethren for to eat with them/ for he loved better to live solitarily eating within his cell alone some colles or beets sudden in water & salt than for to common with them & eat other meats. ¶ Many brethren in Sychye were once called together for to gather read & palm/ among which there was one that by fyn force of great abstinences was sore feeble & sick/ and began to cough & spew casting out of his mouth some fleemes/ and thus doing he happened to spew unknowing upon one of his brethren which therefore was moved in courage to tell him that he should leave his spuing upon him/ but nevertheless constraining himself to withstand against his sudden will he took with his hands that that the other had spewed upon him/ and eat it and said to himself/ tell not to thy brother nothing that may make him to fall in to heaviness/ but rather eat that whereat thou hast horror and abomination. ¶ Here followeth another treatise against fornication. THe abbot Anthonye said that he supposed the body of every man to have his naturel moving together spread in himself. The which naturel moving can not work against the will of that heart/ but only it is signified in the body of man as a moving impassable. There is yet an other moving coming of the food of the body which is refection of meats & drinks/ by help of which that heat of that blood causeth this self blood to work. And to this purpose said the postle Beware that ye make not yourself drunk of win that moveth a man to lechery And our lord again commanding to his postles said unto them. Keep you that your hearts be not grieved/ that is to say I made heavy by sin through gluttony & drunkship. ¶ moreover the said abbot Anthonye said/ that there is yet do other moving to those that in conversation fight against vices/ the which moving cometh & proceedeth of the watchings & of the envy of the devils. And thus it is to be noted that we have three movings corporal. One which is naturel/ that second which cometh of replection of meats/ & the third of the subjection of the devils of hell. ¶ The abbot Geronces otherwise called Petrense said/ that many are tempted of corporal delectaconns'/ & how be it that they sin not bodily in asmuch that they fulfil not effectually such delectations/ always they sin in thought/ as those that keep by constrayte their virgynyte/ & in their courage corrupt the same in so moche/ that if it were not by some dread seruyll the refraineth them/ they should soon be ready for to perform that disordinate aptyt of their courage. And therefore said the said holy father to his religiouses. My right well-beloved brethren. It is a good thing & profitable to do that the scripture saith/ that is to wit/ every one to keep his heart by curious keeping/ in casting from himself by fervent charity all deceits & temptations of the devil. ¶ The abbot dioclesian said that he had herd the abbot Moses say/ that it was a thing good & profitable not to hide or keep close his thought/ namely that it was necessary to open & show them unto the ancient holy faders spiritual filled with wisdom & discretion/ and not only to thoo that be called old for their great age. For many one considering the great age of some faders/ & not taking heed if they were wise or discrete/ have showed unto them their cogitations & thoughts hoping to have thereof some assuaging/ the which have be deceived/ for why/ because that these old faders were not well learned/ the showers in stead of comfort and consolation/ are come finally to the last despair. ¶ A religious there was that set all his cure & business to use & live holily. And where he was sore tempted of the sin of fornication/ he came unto an old father to whom he declared his temptations. The which hearing this religious/ and because he was not well expert/ was wonderfully moved against him/ saying to him that he was myschaunt & wretched/ & not worthy for to were the habit of a religious/ in as moche that he received in his courage such thoughts & temptations. ¶ The poor brother hearing his words mistrust himself & left his cell & took on his way for to Return to lead his life among worldly folk. ¶ But it happened by the will of god that he was met of Apollo the abbot which seeing him thus sore troubled & sorrowful questyoned him saying My son I see well that thou are troubled in thy courage/ tell me I pray that what is the cause of thy heaviness so great. The religious act the first for the great confusion that he had taken at his heart answered him nothing/ but after that he had be prayed once again of the said holy abbot for to declare unto him his befall. He showed it unto him saying. Alas my lord it is truth/ that I have found myself sore tempted & troubled of the sin of fornication/ whereof I have discovered me unto such an holy father/ hoping that he should have give me so● goo● remedy to the easing of my conscience/ but his words have put me from all hope of salvation/ wherefore all dysperate I return to dwell in the world among the secular folk. ¶ Thenne the good father Apollo hearing his words called him/ & as a good ghostly father & leche spiritual/ began to pray him & to desire him much affectuelly saying unto him. My child I pray the here me speak. marvel nor despair not thyself/ certainly it is troth that in the age & conversation where I am presently I find myself much troubled & sore traveled with such foolish thoughts/ be not therefore of courage more feeble for cause of such temptations/ the which be not only overcome by the power of mankind/ but principally by the mercy of god. And atte this hour I pray the grant me one thing. It is that having trust of the mercy of god/ thou will Return again in to thine own cell/ the which thing he died full readily. And sin Apollo the abbot departing from him/ went unto the cell of the foresaid old father to whom the said religious had showed his thoughts & temptations & whereof he had brought him in desperation. And he being night by it/ he prayed god humbly in great abundance of tears/ saying. Lord god that for the profit of thy servants/ sendest to them needful temptations. I beseech the right humbly that it will please the to turn in this aeged father the battle & temptation that this young brother suffereth/ to th'end that in his present old age he learn by very experience/ that which he could not derue by long process of time/ & that by this mean he may have compassion of thoos that he trowbled with such temptations. The which orison finished by the said holy father Apollo/ he saw a spytyte of hell as black as an Ethyopyens being nigh by the cell of the said old father shooting atte him many arrows & darts/ with which y perced/ he soon as drunk of win resyd & fell done here & there & could not stand upon his feet. And where he might no more bear nor endure this persecution/ he was constrained to issue out of his cell & to go the same way that the said young religious first went when he would return to the world again. ¶ The abbot apollo knowing this befall/ came against him/ & in coming near him said/ whether ghost thou my brother. I see well that thou art troubled/ tell me the cause plainly of thy trouble. The old father knowing that this holy abbot wist some what of his befall/ was overcome & taken with so great shame that he could not speak nor answer to him nothing. ¶ And moreover said the said Apollo to him. Return return to thy cell/ & know from henceforth thine own greyff & feebleness & think in thyself/ that thou hast be unknown of the devil/ & of him despised unto this hour. For that which thing that hast not merited nor discerned after thy virtues to have any battles or wrastlynges against him. ¶ I say moreover/ that thou art he the one day alone hath not mow bear ne sustain the tempting or enticing of him. And this thing is happened to thee/ because that in receiving the young religious within thy cell & hearing his thought of the which he trowed to have be conseylled of the where as thou shouldest have given unto him a good courage & have warned him by words consolatyve to resist against the temptations of the devil/ the hast brought him in to final desperation/ not having remembrance of the right wise commandment/ by the which it is commanded to us/ that we shall take of the fiends hands those that he conduiteth & leddeth to death. ¶ And an other that saith. Be not negligent to obey & save thoos that thou knewest to be in danger to be slain. Also thou hast not had in thy mind the parable of our blessed saviour Ihesu christ saying/ that men ought not to break altogydre a sunder the reed which is bruised or crazed nor put out the wood that maketh smoke. Certainly the infirmity of mankind should never have puissance to bear the spyenges and waynting of the fiend nor to put out or withhold the fire of nature sedering if our lord god by whose healthful providing all things are ordained through his godly strength/ kept & conserved it therefro. let us then pray god together/ that it will please him to torn the flayell which he hath cast against the. For it is he that maketh the patient folk to sorrow & that restoreth them to their health/ his hand smiteth/ & after it healeth/ he meeketh the proud/ he exalteth them that be humble/ he sleeth & quickeneth/ he maketh the sinners to descend in to hell/ & bringeth them out again. And in saying these things/ the said abbot Apollo ended his orison/ & anon the said old father was delivered of the temptation that to him was put. And the said Apollo counseled him/ that he should ask & require of god a discrete tongue & word Instructyve to be unto him given/ to th'intent that he might have knowledge when and how he should leave or counsell a good word. ¶ The abbot Syrus of alexandria questioned of a religious upon this that he said/ that he had no thought or temptations of fornication/ answered unto him. if thou have not any thoughts or temptations/ thou mayst not have no hope. For it must be supposed that thou hast in the some werkynge/ that is to say/ that he that by thought fighteth not against the sins & doth not there against he sinneth bodily/ & he that sinneth bodily hath neither gryesses nor unrest of thoughts. ¶ An aeged father questioned a young religious asking to him if he was wont to speak with women/ whereat he answered ●ay. And moreover he said to him My thoughts are as painters new & old/ the which with some remembrances trouble & travail me of the likeness of women. The old father said to him. Thou ought not to dread that deed/ but thou aught to flee them that he quick that is to say the consenting & the sin in execution of the deed And for to do this thou ought to spread & make thine orisons/ that is to say to tarry long about the making of them. ¶ The abbot Mathoys said/ that a religious coming toward him/ among other things had told him/ that of worse condition is he which bakbyteth or speaketh wrongfully behind ones back to the harm & hurting of him of whom he speaketh than he that doth commyse the sin of fornication/ whereat the old father had answered unto him/ that this word was much hard & strong. ¶ The brother hearing this answer/ required him that he would tell him how he understood that the sin of fornication should not be worse than the sin of detraction. So answered to him the old father saying. My son it is a thing of truth/ that the sin of detraction is a wicked vice/ but nevertheless it is anon & lightly withdrawn & put out for oftentimes it happeth/ that the detractor repenteth him/ & cometh to him of whom he hath spoken evil & axed him pardon/ & then is his wrath passed/ but naturally death lieth in the sin of fornication. ¶ The abbot Pastor said that all thus as they that be ordained to keep the person of a prince/ aught to be ever ready for to defend him by arms from all oppressions. Likewise that soul utuouse aught to be ever counseled for to withstand against the temptations in lechery of the fiend of hell. ¶ A young religious came once to the said abbot Pastor & complained to him that he was sore tempted & tormented of the sin of fornication/ asking counsel of him/ how he should keep him there from/ & yet he said to him/ that for this cause he had be toward the abbot Ibyssyon that had answered him/ that he ought not in no wise suffer such thought to soyourne nor abide long in his courage. Upon this the abbot pastor said unto him & answered thus/ the works & the deeds of the abbot Ibystyon are continually on high, that is to say that continually he contempled the heavenly things/ where by he knew not what such temptations mente. ¶ But an other thing it was of this Pastor as he himself said/ & also of the said religious/ for they were yet subgett to fornycacon. So thenne it is needful that we restrain our belies & our tongues. For the religious that this thing shall do & that shall dwell in a solitary place/ may be well sure & certain that he shall not die of the second death/ that is to say the death everlasting of hell. ¶ Some told of the abbess named Sayre/ that she strongly tempted of that wicked & damnable ghost of fornication/ during the space of xiij year/ had steadfastly & perseverantly withstand/ & in this doing she never prayed god/ that this temptation or battle should depart from her/ but had prayed him only that it would please him to give her might & steadfastness for to withstand their against. ¶ And moreover was said of her/ that the said ghost of fornication tempting her continually/ was unto her sometime more great adversary/ bringing before her the vanities of this world/ but she having always the dread of god byfor her eyen & in her courage which steadfast purpose of constance & abstinence/ came ones upon her bed taking herself for to pray god there. And in this doing appeared bodily afore her the ghost of fornication that said to her/ thou hast overcome me Sayre. Whereat she answered. I have not overcome the thou ghost abominable/ but my god only hath overcome thee/ & none other. ¶ A brother was sore stenged & pryeked of the sin of fornication/ so that he had like a glowing stenge brenning both day & night within his heart but nevertheless he bataylled there against not condescending or consenting to his thought. And after that he had fought long time/ this stenge departed from him without to do any gryef unto him/ by the mean of his great perseverance/ & anon he found himself in a courage all spread of the grace of god. ¶ An other brother sore pricked & vexed with fornication rose by night & went to an old father to whom he told his mind/ asking his counsel thereupon ¶ The holy father aeged recomforted & counseled him so well that he went again in to his cell all enough content of him/ but nevertheless he was yet again tempted of the said sin of fornication/ wherefore also yet again he went to the said old father/ not ones only but also diverse times. And this notwithstanding the holy father ancient gave him no angry words that might bring nor move him to wrath or heaviness/ but lovingly he showed to him that ● was to him necessary & profitable for his salvation/ saying that he should not give over him none authority to the devil/ & that he should not bow his courage/ & that he should say spitting at him. devil dampened come to me/ & do to me the worst that thou canst. I fear the not/ for I shall overcome the well. And he said that when a man saith thus to the despyt of him he departeth away from the person. ¶ moreover he said that there nys nothing that doth more letting to the dampened spirit of fornication/ than when he that is pricked of him revealeth & showeth his stenges & pryckynges/ nor that more reioyssheth him/ than when they be kept close & secret & not showed unto some good person. The brother then went his way/ and sin came again unto the said holy father for said xi times excusing himself of his foolish thoughts & evil mind. And synably he prayed him in the name of holy charity/ that he would give him some good counsel & teaching. Then said the holy father to him. believe me my son. I ensure the that if god suffereth my thoughts of the which my courage is pricked & stenged to be transported unto the ● shouldest not con bear them/ but shouldest holy be overthrown from high to low. These things thus said & prouffered by the said holy father through his great humility the pricking ceased holy in the said brother/ & died no letting to him no more. ¶ Item an other pricked with fornication took himself for to fight/ & continued his abstynen●e keeping his thought within him close by the space of 〈◊〉. year without to consent unto his concupysence the which xiiij year ended because that he found himself ever still without teasse as sore oppressed as he had he afore one day among other coming to the ●hirthe he opened & showed unto all there being present the grievous passions that he suffered requiring their help & socours. So was it ordained that every man should pray for him. The which thing was done in devout wailings & afflictions. After that they had continued for him a week in prayers & orations/ the pricking that pricked him within forth was utterly put out in him and brought to nought. ¶ An old hermit speaking of the thoughts of fornication said. Thou that art inclined to sleep. If thou will be saved/ arise & work & give to thy poor body travel & affliction/ seek & thou shalt find/ wait & smite at the door/ & it shall be open to the. ¶ Thou hast sometime seen and apperceived in this world some men strong as wastelers that have fought with cruel beasts as to the hairs & to the lions & other/ the which boasting themself to sore and speaking overmuch/ have showed themself strong/ and by their hardiness and worthy courages they have be crowned like men victorious. ¶ And sometime as a man that is beaten & hurt of two other men/ he comforteth himself in his wounds/ and overcometh thoos that smiteth him. ¶ Now consider then what and how great virtue of strength by exercise of his body he hath gotten/ as he would say/ that it hath be to such a victorious man a moche great praising/ to have overcome two other men. ¶ And after he said. Be thou thenne strong and constance and god shall befyght the fiend for the. ¶ Of this thought of fornication an other aeged father said. Be thou like him that passeth by the cooks or through a tavern & taketh the savour & smell of every meet or of drink that be sold there/ & there so entereth in who so ever will for to eat & drink of the same/ & he that will not thereof gooth by his ways therefrom withstanding against the disordinate appetite/ that he hath had there through the smelling or savour that he hath felt there/ the which he putteth abake. ¶ In likewise thou ought to do/ & in casting a bake from the this savour & stench of fornication/ thou aught to arise thyself & pray god saying. O god almighty help me. And this shall thou do also against thine other evil thoughts Thou ought to know that we have not the strength ne the might to pluke nor enrase out of our hearts/ but we may well wrestle and fight against them. ¶ An other old father said that we endure & suffer such manners of temptations by our great slowthe & negligence. For if we died think & consider that god dwelled & enhabyteth within us when we be in the estate of grace/ we should not ordain no strange vessel within us/ that is to say/ that we should not give none occasion to the fiend of hell to lodge him there by sin/ putting our lord away. Certainly our lord dwelling within us & with us/ he busily beholdeth & keepeth our life. And therefore we that bear him & contemple him in our entendementes & courages/ aught not to contemn nor despise him/ but in worshipping him hallow ourself/ as he is right holy & worthy. let us then be constant & steadfast upon the stone/ that is to say in our lord Ihesu cryst/ which is the stone & the parliament of our faith/ and let us befyght the wicked spirit/ & say every one in himself that that the holy prophet david saith in his spalter. They that trust in god and that be steadfast & constant/ as the mountain of Zion/ which is among all other the highest & the strongest/ & the which shall be never dysmoeved/ shall not be overcome of the temptations of the fiend/ but shall come at the last to Iherusalem the sovereign city which is tokened vision of peace. ¶ A young religious questioned an aeged father saying thus. If a religious runneth in to some sin/ he is scourged and tormented in spirit/ as he that that leaveth to do his profit and falleth in to poverty/ and seeing his estate thus changed/ he ceaseth not to labour and travel till that he cometh up again from his poverty/ and that he be set again in his first estate ¶ And he that come from the world to take and live a solitary life/ he is likened unto him that forsaketh and despiseth his enemy/ and beginneth to profit for himself. ¶ Then he axed him how he ought to lead himself for to eschew to these inconveniences. ¶ The old father answered unto him/ that a monk which is assailed and tempted of the fiend/ is like a house which is in danger for to fall done/ but and if in his temptations/ he leadeth himself soberly withstanding against them/ he buildeth the house up again which was in way for to fall and he findeth matters good and profitable to the building again of the same/ as good and strong prayers for to set and make withal the fundaments/ and sand to make mortar withal and other things that be necessary to the foresaid building. And in this house thus strongly builded he profiteth. But he that delveth not in the earth for to set the foundementes/ & is unpurveyed of such things that be needful to the reedyfyeng of the said building/ but liveth under a hope he passing forth the time/ if his house by some wise happeth to be fulmade/ that is a thing hard and strong for to be done and in great adventure. ¶ And all thus it is of a religious/ the which after that he is fallen in temptation/ if he turned himself to godward/ than may he have a great appetite to building/ that is to wit/ to think upon gods laws to read psalms/ to labour & to pray & to do such things that be the fundaments & buildings of holy religion. But he that beginneth of new/ & that is new in conversation/ he findeth this manner of building right strange unto time he hath learned these things. ¶ A brother religious which was tempted of the sin of fornication/ went toward an other holy father well famed/ & prayed him that he would wonthesauffe for his learning & showing that he had a love & charity toward him/ to pray god that he would give him some comfort for to withstand against the said temptation which thing the holy father died. ¶ And an other time after came the said religious again/ making unto this old father such an other Request which he granted him & prayed our lord for him saying. My god I pray the that it wyyll please the to show unto me whereof this evil temptation cometh to this brother/ that he findeth therein neither end nor Rest/ how be it I have prayed the so long for him. ¶ And anon after our lord made him upon his request such a revelation/ that is to wite/ that he saw the said young religious sitting idle without any work that he made/ the ghost of fornication by him & playing with him. And at the other side of him was the angel of god that was sent unto him for his help which was wroth & not content/ that he cast not himself done to the earth for to pray god/ but took delectation & pleasure in his thoughts bowing all his affection unto the same. ¶ The holy father knowing that the cause grew more of the said religious than otherwise/ died cell him that he was well informed that he was himself cause of the continuation of his temptation/ because he died set his will to lightly there unto. ¶ And sin after he taught him how he should withstand from hens forth against such temptations. finably the brother taking a courage by the prayers and doctrine of the said holy father found himself peaceable of the said temptation. ¶ The disciple of an old father was ones tempted of fornication. The holy father seeing his disciple fight with great labour and pain/ axed him/ if he would that he should pray god for him/ that he would relieve him from this unrestfulness/ whereat the disciple answered. ¶ Ha my father I see well & consider/ that if I have great labour and pain for to withstand. I lose not my loan nor my reward. I know well thus doing that by the weight of my labour I profit/ wherefore it is not need to pray god for to take away this temptation fro me/ but I will well & I pray the so/ that it will please the to pray god that he will give me might & steadfastness/ by the which I may ever fight courageously there against. The holy father answered unto him. Now I know my son that thou art well disposed for to profit greatly & that thou shalt pass us in all virtues. ¶ Men rehearse of an old father/ that came in to the deserts of Sychye/ that he had a child so young that he was not yet wended from the breast/ & from his young age he was with his father nourished in the monastery where he kept himself/ so that he wist not what women were. And when he was become a man/ the devils showed him by night diverse forms to the likeness of women/ which thing he told unto his father/ that was sore marueylled of it. And it happened that he went once with his father in to Egypt/ and by the way he saw some women which he showed to his father saying that they were the same that by night came unto him in Sychye/ whereat his father answered to him/ that they were the monks of the world & that they wered an other habit/ & the hermits an other. And thenne the holy father wondered sore/ how the devils showed in Sychye such images of women/ & anon after they went again to their hermitage. ¶ An other religious in Sychye well named & sore withstanding the temptations/ was sore tempted of the spirit of fornication/ that brought often in his courage the remembrance of a fair woman which he had known he being in the world/ & gendered within him a marueyllouse temptation/ during the which it happened after the will of god/ that a religious coming out of Egypte came in to the deserts of Sychye/ & went to see the said religious/ unto whom among other things he showed/ how this woman was deed And incontinent that this was comen to his knowledge/ he trussed a vestiment of his own/ & by night he departed secretly out of his hermitage/ & after walked so long till he came to the place where he had herd say that she was buried. And when he was come there/ he began to delve in the earth over her grave/ and rubbed & frotted his said habit or vestment in to the rotyn blood & in to the stench of the corpse of the said woman. And when he was comen again to his hermitage/ he laid the said stinking vestment afore his face/ and in correcting and Rebuking his thought/ said to himself. O cursed thought corrupt and Rotyn/ here is the desire that thou didst ask/ take it and fill thyself with it. And in this manner in smelling of that savour and stench he chastised himself sleeyng and brynghing unto nought his disordinate desire. ¶ A lay man desiring to be a religious came once in the deserts of Sychye/ and brought with him a child of his own that late had be weaned fro the breast. And when he was out of childhood and in the age of youth the devils took up them for to fight with him/ and so cruel they were that he was constrained by their temptations to tell his father that he would be no more hermit/ but would go live with the world/ saying that he could no longer bear the desyrynges of the flesh. ¶ His father comforted and said to him the best that he could/ but nought availed his comfort. For his son said there against that he could no more abide the same/ praying him that he would let him go to the world. ¶ Then said his father to him. My son I pray the obey me yet one's/ take with the xl loves of breed and leaves and roots for to live xl dayes-and go thy ways far within the desert soyourning there by the space of the said xl days/ abiding that god shall do his pleasure of the. ¶ The child obeying to his father arose and went in to the deepest of the deserts keking himself there by the space of twenty days continually labouring about the making of mats to keep his body occupied/ and eat dry breed. And after the said twenty days were passed/ he saw a wonderful work of the devil coming upon him/ for suddenly died appear afore him in the likeness of a woman which was black as an Ethyopyen abominable in sight/ and so Infect with stench/ that he might not endure nor suffer her by him but shoved her aback from him. And she telled him. I am she that feign myself within the hearts of men/ to whom I give a sweet show/ but withstanding thine obedience and the labour that thou hearest which letteth me god would not suffer that I should follow or turn thee/ though I have be constrained to show the my power. ¶ Then he kneeled done and gave thankings unto our lord. And sin after came to his father again and said to him. My father I will no more go to the world. For I have seen now the deceyvynges of the devil and his fowl stench. ¶ His father also had well seen his said vision/ and he said so to him. ¶ Ha my son if thou had abiden in that desert xl days as I had tell the that thou shouldest do/ thou shouldest have seen greater things ¶ another old father held himself in an hermitage far/ he had a kinswoman that of long time had great desire for to see him/ wherefore she made searching after the place where he dwelled/ & sin after she took her way toward his hermitage. ¶ She walking met in her way some carriers that led many Camel/ with whom she acompanyed herself/ and went so long by her journeys that she came with them in to the deserts/ where she tyssed and tempted by the wicked spirit/ made such diligence for to find the hermitage of the said religious/ that she came soon and knocked at the door/ showing and giving to know by tokens and words what she was/ and namely Required him that he would not withsay the opening of his door to her/ seen that she was his kinswoman/ and also the good and holy affection and desire that she had unto him which was her nigh kinsman. ¶ Thenne the religious hearing her words/ and knowing that she was of his sib and lineage/ opened to her his door and let her in/ where she abode certain days with the said religious. It is truth that ferther within the desert dwelled an other solitary religious to the which hanging the time that this woman was with that other religious/ it happened two or three times/ as he would have taken his repast/ and namely when he would drink of the water that he had put in a drinking vessel/ that the said vessel turned in his hand the bottom upward and so spilled his water whereof he marveled sore. The which thing seeing this religious he said to himself as he was Inspired of god. Truly I shall go see my brethren in their hermitages/ and I shall tell them this that so often is happened to me of my water ¶ He took on his way anon and sped so moche that on a day for fault of other lodges/ he was constrained to enter and lodge himself within an old Temple that was in his way where the idols had be worshipped some tyme. ¶ And he being there in the night time/ he heard many devils whereof some said to the other/ that they had made a religious that night to fall in the sin of fornication. Hearing the which words/ the said religious was sore troubled in his courage. And as soon as the day was come/ he took his way in so great diligence that he came to the hermitage of that other religious of whom the devils made their boast/ the which he found much sorrowful and heavy. ¶ So died he show right well to him that that was happened unto him of his water/ and how diverse times it was spilled by itself when he wend for to have drunk of the same. asking of him what might be the cause that it so happened. ¶ Thenne the other religious said unto him. ¶ O my brother thou art welcome sith it hath please the for to come hither for to show unto me thine inconveniences. ¶ Truly brother mine. I have well more need of thy good counsell and comfort/ than thou hast of mine. For but late ago/ I am fallen in the sin of fornication. ¶ Then answered to him his fellow. verily my brother I have well known thereof this night. ¶ Alas and how answered that other. ¶ Certainly said he in sleeping within the Temple of idols/ which lieth by the way hetherwarde between thine lodges and mine. I have heard the devils that spaken of the and were wonderful glad of the same sin/ in which they have the overthrown. And anon the poor brother said unto him as by desperation. ¶ Ha my brother I am no more worthy to be nor acompanye the holy hermits & religiouses of the hermitages/ certainly I will now go presently for to use wretchedly my life with the folk of the world. ¶ Thenne the good religious required him by good charity that he should not abide in that folly/ drawing his trust aback from the great mercy of god/ but should take a good courage and purpose himself for to live ever a religious life/ living so lytaryly in the deserts/ as he was wont to do in time passed/ & that he should forsake & leave that cursed woman/ for it was through the entyting of the devil that she was come there. These words heard/ the poor religious repented him of his sin by very contrition & great penance which he continued long/ & unto the time that he found himself better than he was/ & in rest of conscience. ¶ An aeged holy father said/ that three things/ that is to wite/ to put himself from the business & solycytudes/ to be transyble & to think in his hereto upon his sins engender in a religious the virtue of charity. ¶ An other religious moved a question to an aeged holy father asking him If it happeth that a religious falleth in to some sin/ so that the other religiouses be thereby slandered/ what remedy shall they soak upon the same. Answering to the which question/ the said holy father fold the history that followeth saying. at a monastery in Egypte dwelled a dyaken well famed & rendured/ in whom time happeth that a man of court/ by a judge having power of the land was banished or in such wise troubled that he was constrained to withdraw himself/ which with all his many came to the monastery where the said dyaken dwelled/ this courtire in the said monastery sojourning/ the said dyaken at the said instigation enticing of the devil commised the sin of fornication and adultery with this courtiers wife/ whereof great slander & confusion moved among the religiouses there/ wherefore he moved by great shame & contrition/ went secretly unto an old father & declared to him his befall/ praying him that he would give him counsel to help him that he might arise from his grievous sin. And talking together/ the old father led him in to a secret cell that he had far within the desert/ the which cell seeing this dyaken/ he prayed the said holy father/ that he should bury him quick therein/ & that he should never tell to no body where he was. So entered he within this dwelling that was dark & obscure/ & there he made an hard & a virtuous penance by a long & a great space of time/ during the which happened in the land of Egypte a great dreought & scarceness because that the water of Nub that was thenne very small might not weet the country as she had accustomed/ Wherefore the people began to make devout prayers/ litanies and orisons praying our lord that he would have pity of them and to send them some water for the mayntening of their poor lives. And in making these said prayers. It was showed unto an holy hermit by the will of god/ that the water of the said flood should not were nor grow unto the time that the dyaken which was hid within the cell of the said holy father in the deserts of Egypt/ should come for to pray with the other for to have the said water. The which revelation this holy father incontinent showed to all the other faders/ which anon went toward the said dyaken & brought him out of the said cell. And sin after set himself to prayers and orisons with them/ & soon after the said water grew & increased in so great abundance that the dearth ceased/ whereby they had goods suffisant. And they that had be afore slandered and shamed by him/ were well praised sin of him for his great and hard penance/ whereof they praised and glorified the name of god. ¶ Two brethren religious went once to a city which was nigh their hermitage for to sell there their work that they had made for to get their living. And when they were come to the said city/ after that they were departed the one fro the other for to speed more soon their deeds/ one of them fulfilled the sin of fornication. His brother came soon again toward him/ & told him that they should return to their cells/ whereat the poor sinner answered/ that he should not return thither/ & why said the other/ because I am not worthy to be there any more/ because that sin that thou departed from me. I have foolishly & dampnbly done the wretched sin of fornication. ¶ Thenne his brother desiring to win his soul & keep from damnation/ said to him in this wise. In good sooth my brother/ as moche is happened unto me sin I left thee/ and therefore we shall not despair ourself/ but we shall Return again to our cells for to weep there over our sins and do penance/ and god through his mercy shall forgive us our trespasses. And incontinent that they were gone again/ they showed unto the ancient faders that/ that was happened unto them/ & they gave them such penances as they seemed good. ¶ In this deed is well to be considered the great charity of the brother that had not sinned/ but for to give his brother a courage to Repent himself he was content to accuse himself of a sin that he had not done & to do for him as great penance as that he had done it/ wherefore god seeing his labour and good affection/ within few days after he declared to one of the old faders/ that in favour and contemplation of the great charity of him that had not sinned/ but desiring the health of his brother/ had done as great penance as he/ he had quited & forgiven him his offence. Whereby it may be said verily of him that doth in this manner/ that without doubt he putteth his soul in pledge for the soul of his brother. ¶ An other brother came to an old father/ saying that by a brother of his he had be Induced to so great varyablenesse and unsteadfastness in leading him in diverse places sin here sin there/ that he was thereby sore scorged & troubled in his courage. ¶ The good father hearing his words said to him. My brother bear patiently the evil of thy brother/ and god that shall see thy good courage/ & that thou dost thy devoir for to call him again sweetly to a good life/ shall address him unto the in time covenable. ¶ Certainly when a body hath conceived in him some evil thought it is not a thing to be called lightly again by sharp & bitter words/ for one devil put not out that other/ but by sweetness & meekness men may lightly & soon revoke a great sinner. For our lord hath this manner to draw unto him the men by sweetness. And after showed unto him/ that two brethren had be in thebaid/ one of which was so sore tempted of the sin of fornication/ that for to accomplish it in deed he purposed to return again to dwell in the world but the other hearing his foolish intention/ began to weep sore & said to him. My brother I shall not seat the go fro me for to go lose thy labour & thy virginity. The other answered that he should no more dwell in the hermitage/ saying to him that if he would bear him company he should come again with him/ & if he would not/ he should not come again ¶ His brother hearing his words went for to take counsel of an aeged father for to wit of him what he might best do for to keep him. ¶ To whom this father counseled that he should go with his brother/ & that god that knew his good will & the pain the he should take for to withdraw him again/ should not suffer that he should fall in sin ¶ So went he to the world with his brother & they passing by a street/ god considering the labour of the good brother that by good charity & for great necessity followed his brother for to keep him that he should not be lost/ took from him the concupyl●ence that so made him go out of the right way. And incontinent he said to his brother that they should go to their hermitage & that him thought that he had sinned all ready with some woman Alas said he and what have I gotten thereby as he would have said/ that he had enterprised a way sore daungerose and damynable. So they returned to their cell & lived there solitarily as they were wont to do afore. ¶ An other brother said to an old father/ what ought I for to do for to keep me from the fowl thoughts of lechery that tourmente me. Whereat the holy father answered/ that a woman when she will ween her child and keep him fro the breast/ she putteth upon her paps some thing bitter. And when the child will take the pap for to draw it as he is accustomed/ and feeleth the bitterness that is there upon/ he forsaketh it anon. ¶ Likewise when such foolish thoughts and temptations shall hap to come upon thee/ consider the filth and stench that riseth thereof/ the grievous offence that thou shouldest do against god if thou didst the sin/ and the horrible pain that thou shouldest suffer everlastingly if thou deydest suddenly in that estate/ the which thing falleth every day to many one. ¶ An other brother questioned an other aeged upon a like ●aas and sin the which answered unto him that he never was pricked nor stinged with that sin. ¶ The brother hearing his answer was wonderfully slandered with it and greatly ashamed. And so went to an other father/ and told him what the other had said to him/ whereof he was ill content/ because him thought that his answer was above nature. For him seemed to be impossible but that he should have be often times troubled with the temptation of the said sin. ¶ The old father said unto him the man of god hath not told that thoos words simply & unadvisedly/ but for to have the declaration thereof/ thou shall go again to him & shall pray him/ that he will pardon thee/ the evil thinking the thou hast had upon his person/ & moreover that he will expone unto the the virtue of his words. This brother then came again to the holy father foresaid/ & repenting himself/ said unto him. Good father please the to forgive me my folly/ in asmuch that I am departed fro the without leave to be taken of thee/ & moreover I beseech thee/ that thou will expone unto me/ how it can be that thou haste never be pricked nor tempted of the sin of fornication. then the old father answered unto him. My brother I shall tell it the. I ensure the the sin I died yield me first to religion. I have not eat so moche of breed ne drunken so moche of water that I could say that ever I took once my fill with it. ¶ Also in likewise I never slept as long as mine appetite desired/ & so I have kept myself from meats/ whereof some other be wont to use. And in this manner travailing my body. I have brought it so low that it was not suffered me that I should feel the prickings of the flesh. ¶ Then went away the brother taking leave of the holy father/ & sin profited moche in conversation & amendment of life by the ensample of the said aeged father. ¶ An other brother moved a question unto an other father ancient/ saying. Fair father what own I to do. I cannot change my thought from the sin of fornication/ whereof I am so sore tormented/ that I may not have an hour only any rest. ¶ The old father answered to him. My son when the devils presented the some lecherous thought is in thy heart whereof he feeleth him somewhat pricked/ thou oughtest not to speak thereof nor to think upon it in thy courage/ for it longeth to the devils for admynyster wilily such thoughts/ & all be it so that they be sore curious & busy for to put them in to the hearts of the persons/ always it is not to them possible for to make them abide therein/ but if they will himself/ wherefore thou ought to know & not fere/ but the thou mayst receive or forsake them when thou wilt. And to this purpose may be applied this that the Madyanitees did when they made fair & clad their thoughters/ & put them in the sight & before the presence of the children of Israel. For they constrained not none of them for to have do carnaly with the said women/ but they that foolishly died set their love upon them/ died what they would with them/ & thenne the Madyanites angered & moved against them that had defoiled their daughters/ threatened the other/ but they took vengeance of the fornicators/ which they brought all to death. And thus haste thou for to do of the lecherous temptations in casting them from thee/ to th'end that they be not cause of the death. ¶ Then answered the brother. Good father ye counsel me right well/ but what shall ye answer to me of that I am weak and so feeble that this passion overcometh me. ¶ Thou must set all thine affection said the holy father to withstand. And when the devils shall enforce them for to move thy heart for to think evil or to speak some ill answer them not in no wise/ but arise for to pray god & do penance saying. O son of god have mercy upon me. Ha good father said the brother. I shall do well this/ at lest I am well in a thought to do so/ but I have not in mine heart no manner of compunction. For I can not understand the virtue of the words of the orison that thou tellest to me. Well said the holy father if thou understandest nothing of it/ thou shalt think only thereupon. For I have herd say the abbot Pastor/ & also other old faders this word/ that is to wite that the enchanter knowing not perfectly what betoken the words by the means of which he maketh his incantations/ but always he knoweth that by such words spoken to the serpent that heareth them/ that self serpent is incontinent enchanted. Likewise how well that we know the virtue of the words that we put forth in our orisons/ always the devils when they here them they afeard thereof and by the virtue and dread of the same/ they go from us. ¶ Some ancient said that the thought of fornication is as freylle & as light for to break as paper. For if the happeth to come upon us & that we refuse her and cast her behind us/ she is of light overcome. It is then needful that we have discretion in our thoughts & cogitations/ by the which we have to know/ that they that consent to them ought not to have thus doing any hope to be saved/ but they that withstand against them may & own to wait for their reward the crown of victory in the Royalme of heaven. ¶ Two brethren sore assailed & tempted of the sin of fornication/ not having afore their eyen the dread of god nor the memory of the health of their soul's/ as fools and out of wit forsook and left their hermitages/ and leading each of them a common woman with them/ went and accompanied certain space of time among the worldly folk. ¶ And after that they had thus wanton lived/ one of them showed to the other their unhappy and wicked living/ and said to him such words. let us consider and take heed what goods we lose/ that living so wickedly we leave the life of angels for to accompany and us to defoil in so stinking a filth/ the which shall be cause unto us for to go in to broundes and torments that ever shall last. I pray the my brother let us go again to the hermitage and do penance for the sins that we have done so presumptuously. ¶ The which thing they purposed and were delivered for to do. And following their delyberation came to the deserts where as they found the aeged holy faders/ to whom right humbly and in great contrition they besought that they would receive them to penance as they died. ¶ And after that they had made an hole confession of all their sins/ the ancient faders died shit them within their cells/ where as they were by the space of a year where as they made to be administered to them a little breed and a little water for to sustain their life withal/ as moche to the one as to the other. For also they were both alike face and of age. ¶ And after that/ that they had done their penance and that they were loose again and let out of their celles/ the holy father seeing the one of them to be wonderful pale & heavy/ & that other moche boystouse & glad/ they wondered sore upon/ withstanding that to either of them/ & as much to the one as to the other/ there living indifferently had be administered unto them/ wherefore they moved a question unto him that so pale and heavy was/ asking him what deeds he had had in his thoughts during the time of the penance that he had been in his cell/ whereat he answered. ¶ In good sooth said he. I have had ever in Remembrance the pains & torments that I have deserved/ and in which I was afeard to come/ for the great abominable and vile sins that I have done. And for this cause & for the great dread that I took thereof. I am become thus dry and lean by the continually ensyght that I had thereupon. In son moche that my bones have pierced and yet pierce my flesh as ye see. And after they questioned the other saying. And thou brother what thought hadst thou in thy cell. The religious answered. I rendered continually graces and thanks unto my god of that it had pleased him to deliver me out of the filths and uncleanness of this world/ and from the pains and tormenees everlasting/ in calling me again to this angel's life. And in Remembering myself of the great mercies of my god. I waxed glad in myself as yet still I do. The which words heard of the said aeged faders/ they judged that their penance was like and semblable toward god/ and thanked them. ¶ An ancient holy father was in the deserts of Sychye/ the which fill in a great sickness/ and for to relieve him therefrom/ many brethren busied them curyously for to serve and admynyster unto him all his necessities as well as they could. ¶ This holy father considering the pain and travail that they took and bore about him/ thought in himself for to go in to Egypte/ notwithstanding his said sickness and gryeff and said to the abbot Moses that for to discharge these brethren of the pains and vexations that he gaaf unto them he would go there. ¶ The abbot Moses said unto him My brother if thou will believe me thou shall not go there/ for if thou go there/ thou shall not come again without thou shalt fulfil there the sin of fornication. ¶ The old father wroth of this answer said again to him/ why sayest thou so my brother/ thou knowest well seen that my body is already deed/ that this is not well said of the by me/ and thou showest in that saying/ that thou settest little by me and of my salvation. Forsooth sith that I have purposed to go there. I shall not defer but I shall go. ¶ So he departed & went in to Egypt & incontinent that he was come there many honourable persons dwelling in diverse places all enough nigh his residence/ for the love that they ought unto him & to his right honest conversation/ they offered themselves to him & made to him great services/ & among that other came there a good virgin that busied her for to serve him/ admynystring unto him such things that were needful for his sickness. And within a while after he coming again somewhat to his health/ was so wonderfully tempted of the fiend of hell/ that he enticed the same virgin/ in such manner that she consented that he should have her company fleshly/ & waxed great in deed of his work. She moved to question of them that dwelled in the places about/ of whom she had conceived she answered that it was of the deed of the old father/ but they believed it not. And he himself said that he had done the same. The time of childing came to hand that she had a child/ which the holy father foresaid prayed that he should be kept/ & after that he was weaned fro the breast/ the said old father seeing that a solemn feast should be shortly hallowed in Sychye/ he took this child & bore him to the church afore a great multitude of religiouses The which thing seeing the said religiouses they began all to weep/ weening to them that he had be mad & taken from his wyetes. He said then to them. My brethren see you this child it is the child of inobedience. I pray you that in considering the great mysbehaving which I have done in mine old days ye will take heed unto yourself to th'end that ye ●enne not in to so dangerous & damnable way/ as the same where I am run unto/ and that it will please you to pray god for me that it will please him of his great mercy & bounty to pardon & forgive me my grievous sins and offences. From thence he departed & went to his cell again where he made meruayllouse & great penance for the same sin/ by mean of the which he brought him self again through the grace of our lord to the estate of holy conversation and good living. ¶ A brother was sometime tempted of the sin of fornication by diverse fiends of hell/ the which changing in to diverse manners of fair women during the space of xl days continually befought & tempted him for to withdraw him to do and accomplish the horrible & fowl sin of lechery. But he withstood their temptations & deceits so manly and so steadfastly/ that they could not move him for to do or fulfil the said sin. Wherefore our lord seeing his good courage/ by the which he had bataylled so well/ died give unto him this grace/ that he suffered never more sith that time any here of fleshly concupisbence. ¶ An other there was in the low parties of Egypt the which was much solitary/ & among the other well renammed/ for he kept himself alone in the church in a place desert. He being ●here/ by the suggestion & temptation of the devil/ a woman or dishonest & of evil fame that had herd tell many wonderful things of the said religious moved a question to some men that talked of him/ and said to them what thing will you give me/ if I can deceive him in so much that he shall have my bodily company in fulfilling the sin of lechery. ¶ They hearing these words/ & trusting that she could not do that she said/ submitted themself to give her some what/ as they should agree together/ the which covenant made/ she upon an even feigning herself walking toward some pelgrymage & that she had lost her way/ came to the cell of the said good holy man/ & smote so at his door that he was constrained to open it/ & seeing this woman he was sore troubled & abashed/ and said thus to her/ woman/ how art thou comen hither. And then weeping feynyngly she answered unto him/ that bycase she had lost her way & wist not where she should go because she met no body by the way/ she was come there/ praying him that for to keep and preserve her from danger & inconvenience/ he would in way of good charity receive her for that night/ which thing he died/ & closed her within a little closet or cottage which was a little from his cell. Soon after she began to cry & call saying. Alas fair father the beasts eaten me here. I pray the open me thy door. The good holy father hearing this cry he was more moved & troubled than he had be afore/ & fearing the wrath of god said unto himself. Alas & whereof may come to me this trouble/ nevertheless having of her compassion/ he opened his door & took her within him. And incontinent the wicked fiend of hell began to prick & to shot against him the arrows of concupisbence/ & to peers & sting his heart with the thought of this woman. And where he thought in himself that it was the devil that thus tempted & stenged him/ he began to say. I see now well that these tenebrous & dark thoughts come of the fiend of hell. And by contrary thoos that be clear and bright come of the son of god. And saying this words he lighted a candle/ and when his desire inflamed him or else that by the same desire he was taken with the stinking delectation of lechery/ he said in this wise. I wot & know well that they that done such sins descenden & fall in to the horrible torments of hell. Wherefore I will prove by myself/ if by the fire of this candle I may by any wise suffer the pain of the fire of hell. And this saying he put his finger in to the flame of the candle/ and because that he felt it not burn for cause of the great brounde of lechery with the which he was inflamed wonderfully/ he continued all that night brenning himself at flame of the said candle/ so that in this doing/ till the morrow in the morning he brent & bruled all his fingers. then the wretched & unhappy woman seeing that the said holy man died/ brought herself in great fere & dread & unmovable as a stone. Then came thereby that morrow next thoos young persons to whom she had promised that she should do so moche that he should sin with her fleshly/ & they axed to this holy man if there was not a woman come unto him upon even byforn/ whereat he answered ye/ & pointing her with the finger said to them. Yonder ye may see her a sleep/ & they went in trowing to have waked her out of her sleep/ & they found her deed. And they said again to the holy man as all afeard/ that she was decessed. Then he dyscevering him self from a naughty mantle that he had on showed unto them his hands all brent saying to them. See my friends what this daughter of the devil hath done to me this night/ she hath destroyed & wasted away my fingers And after he said to them that he found in holy scripture our lord to have said that men ought not to yield evil for evil/ wherefore incontinent he began to pray god for her/ & his prayer made she anon came to live again. And from that time she turned her evil life/ & spend the remnant of the same living chastened and holily. ¶ An other brother tycyd & sore tempted of the said sin of fornication/ one time among other he went to a town in Egypt where the dwellers of the same worshipped the idols. And he seeing there the daughter of the priest of the law pagan/ was taken of the love of her/ so that he came him self toward her father/ & required him that he would give her to him to a wife. Whereat the priest answered that he should not give her to him till he had had the counsel of his gods thereupon. So go he to speak with the devil which he worshipped & said to him. My god here is a monk that will take my daughter to his wife/ I require & beseech the that it will please the to teach & tell me if I ought to give her unto him/ or what I ought to do in this behalf. ¶ Thenne the devil answered unto him/ that if he would make him to fulfil three things/ the first is to forsake his god/ the second to for sake his christendom/ and the third to forsake & leave his religion. In this doing/ & not else/ he should grant and give unto him his daughter to be his wife. The priest thenne his answer understand & heard/ returned toward the monk/ & to him said & showed that he should give him his daughter if he would do these three things/ whereof the monk was well content of this answer. ¶ And after that he had promised him to do that he had said to him/ him thought by likeness that he saw as a white dove come out & depart from his mouth & floughe to the heaven. And after this the priest went again to the devil/ & told him how the monk had promised him for to do & fulfil these foresaid three things. then the devil defended him/ that nevertheless he should not give his daughter unto that monk/ for his god had not yet forsaken him/ but was yet to his help So came again the priest to him & said/ that he was not yet disposed for to give him his daughter/ because that his god helpeth him yet/ & was not departed from him. ¶ The religious hearing these words said to himself. If my god showeth to me his goodness so great/ all be it that I unhappy & wretched have forsaken him/ & my baptism & my religion/ & yet where I have done one so great and horrible a sin/ hath would & will yet help me now. Alas & why should I go from him then he returning to himself again changed his evil purpose & came again to the hermitage toward an aged holy father/ to whom he told and rehearsed all these things/ the which I heard the holy father enjoined him that he should hold him and fast the space of three weeks during within a pit that was within the said hermitage/ and this hanging he should pray for him. And this died the religious with a good will. And sin the old father departed from him/ & prayed our lord for him saying. O my god I pray the right humbly/ that it will please the to give me the soul of this poor & wretched sinner/ & to receive agreeable his penance/ the which orison & request our lord herd. And when the first week of the three was at an end he go toward the religious doing penance/ and questioned him/ asking to him how he felt himself/ & if he had seen any thing whereby he should have a hope to be saved/ whereat the said religious answered ye/ saying moreover that in the highness of heaven he had seen a down/ being sore high over against his heed. ¶ Then said to him the holy father Take ever a busy keep of thyself/ & pray god busily/ and so went from him unto the end of the second week that he came again toward him as he had done afore. And axed him if he had seen any thing/ & he answered that he had seen the said down coming nigh his heed. So commanded him the holy father that he should ever have a good thought/ & that he should continue to pray god. finably the third week finished he came again to him & questioned as afore if he had seen any thing more/ to whom he answered saying. I have seen the down which is come & hath set herself upon my heed/ and moving my hand trowing to have taken her/ she raised herself incontinent and is entered in to my mouth. ¶ The which thing heard/ the holy father begins to yield graces unto our lord. And after said to the religious. My friend thou mayst by this vision know clearly/ that god hath received agreeably thy penance. And therefore from hens forth take heed to thyself/ and see that thou fall not again in sin. ¶ The religious answered. Ha my father I thank the of thy good counsels/ for by the same thou hast be the cause to make me have the mercy of god/ but if it be thy pleasure/ thou shalt be content/ that from hen's forthon and unto the death I shall dwell with thee/ the which thing the holy father granted him. ¶ An old religious named Thebeyen told that he was the son of priest paynim sacryfyeng idols/ and that he being a young child & in the Temple with the other little children/ he saw many times his father sacrify to the idols/ and one time among other he entered secretly within the Temple where he saw Satan sitting in authority with all his chyvalry which of a great multitude of devils being about him/ one of the which come first and presented him afore him/ worshipping him with great Reverence/ to whom Satan asked fro whence he came. And he andswered to him/ that he came from a province which he named/ where as he by subtle means had moved and raised great wars divisions and battles unto wonderful shedding of man's blood the which thing I am come for to show it unto the. ¶ Thenne Satan asked him/ how long he was about the ymagyning of so worthy a work done by him. Whereat he answered. xxx days/ which answer I heard/ Satan commanded that he should be well bound and scourged/ saying haste thou wasted so long time about so fair a deed. Then came an other that in likewise worshipped Satan And he asked him fro whence he came. The devil answered him. I was late in the see where I have moved great storms/ by mean of which I have done perish many ships/ and there great troubles I have also made whereof great slaughter of men hath ensued. So am I now come for to show it unto the. Satan asked him as he died to the other/ how long he was about the same. And he answered that he had done it in twenty days. Always Satan made them to be scourged & beaten as the other was/ saying that he had be over long time about the same. After this came the third that made him Reverence as the other had done/ & told him that he came from a city that he named/ in which and at certain weddings that were made there he had moved wonderful noises and debates where many men and women had slain each other and namely the spouse had be slayve there/ saying moreover that he had moved and done all this great mischief there in ten days only. Satan nevertheless made him to be beaten & welcomed as the other were afore/ because he had be to long about the making of the same. finably came a fore him the fourth that worshipped him as the other had done/ and laid unto him how he came from the deserts where he had soyourned and vaked the space of xl year for to have made a monk to fall in to sin/ & during the said time he could never bring him down to do it unto that night/ but the same night he had overcomen him/ for he had made him do the sin of fornication. The which thing hearing the wicked Satan/ he rose Incontynence from his set and came and kissed him in his fearful and horrible visage/ and sin took a crown from his heed and set it upon the heed of the wicked tend/ and made him set done in a seat by him/ saying thus to him. Thou art a valiant devil/ thou haste fought worthily and hast done a great thing After all the which things thus heard and seen/ the said religious being yet a young child as he said/ he concluded and said to himself/ that the order of monks was a great and a worthy thing. So left and forsook he from the same hour both father and mother and all worldly possessions/ and went to the deserts where he made himself a monk. ¶ An other religious there was that had be a secular and a wedded man the which after his conversion to the estate of religion/ was sore tempted and pricked of the sin of concupisbence desiring ever his wife to be with him/ the which thing he rehearsed and showed unto the faders which seeing and knowing this man to be expert and able to work/ and he died often more great labours than he was charged to do/ died set him for to do great and painful works/ to th'intent that his body might be feebled and weyked so that he should not be so soon moved against his spirit And it happened by the sufferance of god that a holy father came in to Sychye where the said religious held himself. And as he was come to his cell and found it open/ he went and passed by/ marveling sore that no body came out of it against him/ wherefore he returned Incontynenet/ and stood still before the door of this habitation/ and feering that by adventure the brother that dwelled there had be sick/ he thought to enter there in/ and found the said brother sore sick and ill at ease. So he asked him what him ailed/ to whom for an answer he rehearsed and told/ how he was come and descended from the state of a secular man to the estate of religion. And because that the devil tempted him of the Remembrance of his wife/ he had gone toward the holy faders to whom he had rehearsed and showed his caas. The which for to take away from him this fantasy or temptation/ they had or deigned and set to him diverse and sore great charges. And where he would do and fulfil the same/ he had found himself so feeble that he could not perform them/ and always this temptation left him not/ whereof he was much noyous and displeasant. ¶ The holy father hearing these words was wroth and sorry therefore/ and said to him. Certes my brother/ the faders and mighty men have well set to the charges whereof thou art agryved/ but nevertheless if thou wilt believe my little counsel thou shalt yet do otherwise. And as for me I counsel the that thou leavest all hand works/ and for to bring the up thou shalt take a little meet as the time requireth/ and after fathering thy strengths together thou shalt set thyself a little to do the work of god/ that is to say/ that thou shalt set the to pray god/ and shall set in him all thy thought. For by such labour thou shall mow overcome this temptation And for to inform thee/ our body is like a gown or other raiment/ the which if it be diligently treated and kept as it ought to be/ may the better serve us/ but if he be evil kept/ and that we be negligent to dispose him as it appertaineth/ it rotyth and wasteth. ¶ The brother hearing this counsel died as the holy father had told him/ and within few days the said temptation left him. ¶ There was another religious moche solitarily/ and greatly strong in conversation/ which dwelled in the mountain toward the parts of Anthynoe/ of whose holy words and virtuous works many profited greatly So was the devil of hell for his holy life and conversation moved to envy against him/ as he is wont to be envious against the holy and virtuous men. And waiting for to deceive him died bring in to his mind such an imagination/ that is to wite/ that unto him which was of such conversation/ was neither leeful nor good to let himself be served or to suffer his necessities to be administered unto him by other men/ which he ought to serve himself and administer unto them that was necessary to them. And if he might not or would not do to them no service/ at the lest he ought to serve his own self/ and not let them from their virtuous works to be done by them for their salvation/ wherefore he disposed him for to go to the next city by for to sell there some panyers and maundes that he had made/ to th'end that he should buy of the money that he should have thereof such things that were needful for his living without to give any body travail or charge wherefore he might be letted by. And how be it that in this his purpose was some likeness of good/ nevertheless the devil that was envious of the rest and tranquillity of the conscience of the said religious/ and of the byhoyffull time that he had to the service of god/ to the profit and salvation of many one had brought tofore him this foolish imagination pretending of all parts to take him in his grymes and to make him fall in sin which seemed him not to be possible or at the lest hard or not to be done lightly but if he made him to company and haunt with the folk of the world. then this religious following his purpose which served him good & just/ departed from his dwelling place and came to the city for to do that that he had supposed for to do. And because that every body had him in great marvel for his holy life by cause of the which he was sore famed and named among the worldly folk/ he held himself there more long than it was need for him to do not taking heed to the sleight and wickedness of the fiend/ which in spyeng & looking for an hour convenient and necessary for to deceive him/ presented unto him the sight of a young daughter full fair/ whereof he was incontinent taken with the fire of concupisbence. And through the business and covenable time that the devil gave to both parts/ they went together/ so that they know each other fleshly. And after the damnable sin fulfilled/ knowing this religious to have be deceived/ he departed and came to the desert/ the devil always following of nigh/ unto time that he came to a water where he let himself fall done by the shorts/ and thinking that the devil should be glad of his mishap or falling/ he would despair himself/ namely because he said that he had angered our lord and his holy angels/ and had done great slander and shame to the holy faders/ and namely to many that had used the cities/ and were yet dwelling there without to have be overcome by the temptations of the devil. And looking that he was not worthy to liken and compare himself to one of them/ was full sore troubled in his courage/ and remembered not himself of the bounty and mercifulness of god/ that giveth virtuous courage to thoos that devoutly turn themself to him. He thenne blinded and not seeing the Remedy of his sin/ he would have cast and drown himself within the said flood to th'end he should reioysshe perfitly the devil of hell. And of the sorrow and great tourmentyng of his courage he was marvelously ●yke and feebled of his body whereof he was in such wise dysperate/ that if the great mercy of god had not given him counsel & help afterward/ he should have died without repentance to the great joy & perfect gladness of the wicked fiend of hell. finably he thinking in himself to return unto god/ by great labour of penance & in tears & sobbings him to beseech to have mercy of him returned again to his habitation & monastery. And as soon that he was come there/ closed his door/ shetting the same as he had be decessed & deed. And there he set himself to weep making for his sin right humble supplications & devout prayers unto our lord. And fasting & continuing in watchings & great travails feebled & wicked wonderfully his body/ but it was not yet in his courage that he had done suffisant penance. And when any brethren came toward him for to ask him counsel of some thing profitable/ & prayed him to open his door/ nevertheless he would not open it to them/ saying that it lay not in him to do it/ because that by oath he had strained him self from opening his door a year during/ & to make there all that while fruitful penance/ but he prayed them that they would pray god for him. And all be it that they were slandered in him & ill content of that they had herd say of him because they held him to be honourable & a virtuous religious/ nevertheless he enforced not himself for to lay unto them any excusations/ but set all his intent & affection to abide & continue in fastings & devout orisons that he died a hole year during making his penance. Hanging the which time & on the resurrection night of our lord/ this holy father desiring to know if his sin was forgiven to him/ he took a new lantern & garnished it with a lamp & after died set it within a new cauldron and covered it with a lid. And this done/ he set himself to orison saying. O my god right merciful & piteous that will & desireth every one to be saved & to come to the knowledge of thine steadfast troth/ I at this hour come unto the to help/ as to the very saviour of thy good & true servants/ & notwithstanding that I have offended the sore/ obeying and pleasing to the fiend of hell/ so that obeying him I am fall to death everlasting. Always my god/ because I wot & know that by thy great mercy thou art alway ready & willing to have pity of the wicked folk/ & of thoos that be not merciful/ when they turn themselves again toward the. I beseech the my god that it will please the to have pity of mine humility/ as thou mayst do it/ for to the is nothing impossible. And suffer not the my soul the which thou hast created and made after thine own similitude which is already by sin brought to the gates of hell/ fall nor enter therein/ but as thou art merciful & piteous of thy meek nature depart with her thy great mercy. And in that steadfast faith & believe that I have of thine endless might/ by the which the day of the general resurrection is comen/ thou shalt not only raise the bodies/ that thou hast already form/ & that now be deed/ & also all thoo that are to be born & shall yet be by the created it will please the to here my right humble request & prayer/ having pity of my ghost long sin deed/ & of my soul so much unhappy defoiled & spotted with the filth of sin/ & in likewise of mine abominable body which I have so much disguised & made foul/ that I may no more live/ because namely that I have not had in the steadfast believe. Alas sire pardon me by penance my sin which is double/ aswell because of the breaking of thy commandments/ as of desperation/ & quyckening my contrition/ command sire that this lantern be kindled with thy fire/ to th'end that taking trust of thy mercy & Indulgence during the other part of the time that thou shall give me grace to live in this world. I may curyously & diligently keep as I ought to do thy worthy commandments/ & without to depart from thy dread by all the days of my life I may serve the devoutly. And on the said resurrection night of our lord saying these words with great shedding of tears he arose from his orison for to see if the said lantern should be kindled/ so he took of the side from the said cauldron but he found it in such estate as when he died put it there wherefore yet again laying flat his visage to the earth he prayed god saying. O my lord & my god. I wot well that thou hast ordained that I should fight against the devil to th'end/ I might be crowned/ but I have not be steadfast ne constant in asmuch that for the delectations of the flesh. I have chosen to be tormented in hell. Sire please the to pardon me. I confess yet again to thy divine bounty my filth & wickedness/ & not only before the same I confess it/ but also before thy holy saints & blessed angels/ & them I should confess before all men/ if I trowed not to slander or move them to shame in my person. My god have mercy upon me & will quicken me to th'end that I may learn the other. And in this manner praying three times the devout religious penitent/ he was of god exalted & heard/ & had very knoweloge thereof by that he rose & came to his lantern which he found brenning full bright/ wherefore reioysshing himself he was comforted with a hope/ & wondered full sore of the great grace the god had done to him pardonning unto him so benignly his sin/ & fulling his desire after his petition & said I yield unto the graces my lord and my god/ of that it hath pleaseth that in this present world to have mercy of me poor sinner & Indygne of thy great misery cordye I giving to all sinners by this new token confyance & trust of the self mercy & forgiving the miserable soul's that thou hast created for to come to thy glory. In this manner persevering this holy man in his confession & yielding graces & thanks unto our lord/ the day came that he took so great reioysshing/ that he forgot himself to take his repast & food corporal. And all the days of his life he kept busily the light of the said lantern putting oil thereto when it needed & taking good heed that it should not go out/ & from hens forth the holy ghost inhabited in him/ by the help of which he profited so/ that he was reputed & holden for an holy man & of great renomee/ & to whom a little afore his decease was showed the day that he should depart out of this world to the royalme of heaven. ¶ An other treatise followeth/ wherein is contained that folk of religion ought not to possess nothing/ & beginneth in latin (Frater quidam etc.) A Young man sometime desiring to be a religious/ forsook the world and gaaf thou that he had to the poor/ except some small goods that he reserved to himself for his help & after came unto saint Anthonye requiring him that he would receive him to the estate of religion. Saint Anthony knowing that which is said/ said unto him. If thou wilt that I shall receive the to be a monk/ thou must go to the next city here by/ & that thou buy flesh/ & this done that shall make fast the said flesh to thy flesh naked/ & then thou shall come to me again in that estate/ & then I shall do that thou desireth of me. The young man desiring sore for to do that Saint Anthonye had charged him went and bought flesh and fastened it atte his bare flesh/ as he had ordained him to do. And going again toward him the dogs and the birds followed him which by grydynes and gluttony to eat of the said flesh rented and knawed his own skin in diverse places of his body. And thus he returned to Saint Anthonye which seeing his skin thus turn and gnawn/ he said to him that in likewise are turn and gnawn by the fiend of hell and by his temptations/ they that forsaking the world will withhold and possess their money or other temporal goods. ¶ The abbot Danyell rehearsed of the holy father gluttony/ that a great office Roman came once to him/ and brought him the testament of a Senator which was of kin to the said Arsenyen/ and that by this testament had made him his heir leaving unto him many fair heritages and great livelihood. The holy father Arsenye taking this testament would have broken it and rented in pieces/ the which thing seeing the said office/ died cast himself down before him/ beseeching him that he should not do so/ because that if he had not con exhybe and show the same again there as it appertained/ he should have lost his heed. ¶ Thenne the holy father gluttony took it again to him/ saying thus. Every body knoweth well that I am deed long time ago afore him that hath made this testament/ the which is but late decessed/ and how may he thenne have made me his heir/ by the which words he understood for to say/ that from the time that he gaaf himself to be a monk or religious he died hold him for deed as to the world/ & that he ought never to have nor appropre to him self any thing worldly or temporal. The said holy father Arsenye was once sick in Sychye/ & had great need of a little money for to relieve him from his sickness. So was he constrained to ask it for god's sake/ & receiving the same he said. Lord god I yield unto the graces of that it hath pleased the to make me worthy that in thy name & for to further & help myself out of my necessity & indigence I have asked and received an almose. ¶ Some rehearse of the abbot Agathon that he & some of his monks & disciples were long time about the making of a cell for to make there their residence & place to dwell in. And after that they had made an end of it and had dwelled therein a while/ the abbot Agathon saw some thing that to his advise was not profitable for him & said to his religiouses/ that they should depart from the place & go with him for to inhabit an other/ whereat they angry and wroth answered such words or in substance. Ha fair father if ye had afore determined in your courage for to depart from hens as ye now do show it/ why have ye made us bear & sustain so great pain and labours in edyfyeng this cell whereat we have be so long/ they that shall see our departing thus sudden shall be slandered in us/ & shall blame us of the vice of inconstance/ and shall mock us/ saying that we can not abide in no place. ¶ The said holy father Agathon/ seeing the said religious being wayllefull and dreadful/ said to them. My brethren ye wot not what ye say. For if there be some that will speak evil by us/ also shall there be some other that shall be edified by the same/ and shall speak good of us/ and they shall mow say/ thoos be good & devout religiouses which for the love that they have had to god they are departed and have haboundonned all their goods. And therefore who that will come with me/ let him come/ for certainly I ensure you that I will depart. Then they prosterned themself before his feet done to the earth praying him that he would grant to them that they might bear him company wheresoever he would go. ¶ The abbot Euagrius said that there was sometime a brother which had nor possessed nothing safe only a book of gospels/ the which nevertheless he sold/ & to the poor needy he gaaf the money that he received for it/ saying a word which is dign of memory/ that is to wite/ that he had sold the word that commanded that men should sell all that they have & give it to the poor. ¶ The abbot Theodore otherwise called the farm/ had three good books & veil to be red. So was he required of some religiouses to lean them his books. Wherefore he went toward the abbot Macharye/ and said to him such words or semblable. My brother I come toward thee/ to th'end that thou give me counsel. it is troth that I have in books wherein I read gladly/ for in reading therein me seemeth that I do my perfect by it & nevertheless I am desired of certain brethren to leave them unto them for to perfect in likewise thereby/ so wot I not what I ought to do/ wherefore if it please the thou shall tell me thine advise/ where at this Macharye answered/ that it was a good occupation to read holy scriptures & to employ him to do good/ but for a religious/ the greatest thing of all his works/ is that he shall not possess nothing/ the which answer heard he took his leave of the said Macharye/ & from that hour he went & sold his books/ & gave to the poor needy the pennies that he had received for it. ¶ One of the aeged faders rehearsed of the holy father johan which was of pierce/ that among his good works & virtues he was of deep simpleness & innocency. He dwelling & making his residence in araby which is nigh Egypte/ he borrowed ones one shilling of a brother religious for to buy flocks for to occupy himself with. And after that he had bought some/ came to him a brother/ praying him that he would give him a few of his flocks/ for to make a vestement to his usage. And he gaaf it him gladly. ¶ An other came anon to him that desired him for some of it for to make a coverlet/ & he took it him. ¶ Likewise came to him many other to whom he gaaf of it gladly. And sin after came toward him the religious that had left him the shilling whereof he had bought the said flocks & prayed him that he would pay him again/ to whom he answered that he should go his ways & that he should pay it him within a short while. And because that he had no money to pay him/ he went toward the abbot james the dispenser for to pray him that he would leanly or give him a sheling/ but in his way thytherward he found ●o shilling/ which he touched not/ & sin made his orison to god that he would keep him from evil temptation. And so done he went again to his cell/ where the said religious came to him again which asked his shilling that he had leaned him/ & complained over him sore that he took it him not again. then the good johan said to him praying that he would have patience for a while/ & he should have it shortly again. So took he his way again toward that said abbot james for to borrow of him the said shilling. And in his way he found yet the said shilling in the said place as he died afore/ wherefore without to touch it/ he made his prayer to god as he had done before/ & returned again to his cell without to go any ferther And yet came toward him that other religious which was more worse pleased with him than he was afore/ because he had not his shilling. The holy father johan saying then to him abide me yet a little/ & I shall bring it unto thee/ departed on his way & came there as he had seen the shilling/ & seeing it yet still in the self place where he had seen him afore/ he made his prayer unto god/ and sin he took it up & so went he forth toward the said abbot james/ to whom he said. Fair father in my way hitherward I have found this sheling/ if it be thy pleasure in showing thy charity thou shalt do to be published & known to all man/ that it is found for to wit if any body hath lost it And the abbot died so/ and nevertheless no body came that challenged it for his own/ wherefore the holy father johan said to the abbot James. Good father if no body hath not lost it. I pray the that thou will take it to that religious to whom I own ●o sheling/ & thou shalt do to me a singular pleasure. For late I came toward the for to pray the that thou shouldest lean me one for him/ and in my way I died find the same that I have taken unto the. And thenne the abbot marveled full sore/ how the said holy father johan/ seen that he was constrained to pay again the sheling unto his creditor/ had borne it unto him straight way when he had found it. And yet of him was wonder said/ that if any body came to him for to borrow any thing/ he never took it him himself/ but said to him that he should take what he would and bear it with high. And in likewise if men brought him any thing again that he had leaned to them/ he never received it/ but said to him that brought it again/ that he should put it if it seemed him good there as he took it afore when he borrowed it. And if they brought it not again/ he complained not thereupon. ¶ Some oldo faders recounten/ that ones at a congregation or assemble of monks dwelling in diverse cells/ among which was principal that abbot Ysaac/ came a brother that had on a little scapulary which was over fyn & over little. To whom the said abbot Ysaac said. Here is the habitation of monks/ and thou a●t worldy as a secular man/ thou mayst not be here. And sin said to the other brothen such words Our faders and the abbot Poule used of old vestments twice sowed and patched in diverse places. And now ye use of vestymentes precious that be not appropered to folk of religion. And therefore go away from hens/ for ye desert & diffame this place. And when in time of harvest they went for to reap corn for to get there their provision for their living. He said to them/ that he gaaf them no commandments to keep/ because that he knew well/ that when he should give them any/ they should not keep them. ¶ The abbot dioclesian said that a Senator of Rome named Symelicius willing to forsake the world/ took his richesses & dystrybued them to poor folk for god's sake/ sauffe some things that he kept for his own use/ not willing perfitly in all things receiving the humility of the forsakers nor the rule of the life in common of them that lived in the monasteries. To whom the holy father basil a man of holy memory had said in this wise. Thou hast left to be a Senator in Rome/ but nevertheless thou hast not made thyself a very religious. ¶ A brother said to the abbot Pyscamode that it was a thing that grieved him/ for to sell that that he made by labour of his own hands/ & at this cause he asked him what he should do with the works that he made. The which abbot answered unto him/ that the holy father Sysoyns & the other aeged faders were wont to sell the works that they made with their hands/ and that this grieved nor letted them not in no manner of wise. And more over he said to him/ if he would not sell them that he might well say the price of every thing wrought that he delivered & if he would deduct or abate any thing thereof/ he might do it. And thus he should mow find in selling the peace of his conscience. This brother asked him again/ if by any other mean than for to work & labour he might have his necessities sufficiently/ he would wite if it was need that he should work/ whereat the old father answered unto him/ that how well that he had sufficiently to live upon without to labour/ so ought he not for that to be idle/ but aught ever to be occupied about somewhat whereof good might proceed. ¶ A brother questioned the abbot Serapyon saying that he should tell him a word only of his mouth. Serapion answered to hy/ & what have I to tell thee/ thou hast born away the things that longed to widows and orphans and hath laid them in a window. And this he said because he had seen that window full of books. ¶ Saint Syncletyce was once asked if nought to have was a good so perfect as men said/ whereunto she answered/ that it was a perfect good to thoos that might be content of nought to possess. ¶ And moreover she said that they that might live in this estate having patience with the same/ how well that they had bodily troubles/ always they should possess the rest & peace of their souls. For like as the strong raiments when the foller fulleth them & tormenteth them often under his feet. In this doing they be washed & wax white. ¶ Likewise the soul that is strong & constant through voluntary poverty is confirmed in perfection of virtues. ¶ The abbot Ypericius said that wilful poverty was the very treasure of a monk or religious. And to this purpose he excited the brethren to the treasure in heaven/ saying that it was the world perpetuell where the good aught to rest with on end. ¶ Among the other holy faders dwelling in Iherusalem there was one named Phylagrius the laboured/ to th'end that only in labouring he should lake no breed for to sustain his body withal. Ones among other he being in the common place where he would have sold the works that he had made with his hands/ a certain person let fall by a hap a little sack wherein were a thousand shillings/ which this old father Phylagrius found & took up and nevertheless he departed not fro the place where he had found it/ but held him there/ saying in himself that he that had lost them aught necessarily to come there for to find it again. And anon after he that had lost this little sack came there for to seek after it. the which the said holy father died call unto him a side and took it again unto him with all that was in. And he that had lost it prayed the holy father that he would take a part of the money but he would not thereof. then that other began to cry & say openly how this holy father had found his sack/ & had delivered it unto him again without to take any thing of it. The holy man hearing these words fled privily away from among the people & issued out of the city to th'end that he should not be known & honoured of that he had done. ¶ An other old father was questioned of a young brother for to wite of him what thing he ought to do for to be saved. Thenne the holy father despoiled him self from his own vestiment/ & girded well his reins/ and sin said stretching his arms & hands abroad/ that in this manner a monk ought to be naked from all secular matters/ & to crucify himself against the temptations and worldly thoughts. ¶ A brother religious prayed an aged holy father that he will agreeably receive of him certain sum of money that he would give him for to help him self at his need but he would not receive it/ because that the works that he made with his hands were suffisant for the entreatening of his live. The said brother persysting in his request/ prayed him more than afore that if he would not receive that sum of money for an aid to his aflaytes/ at the less that he would receive the same for to be by him dystrybued to poor folk/ whereat the holy father answered him/ that this were to him opprobre & double sin to receive it/ the one because that in receiving the same money for him/ he should do so without necessity/ & the other that in dealing it to poor folk he should mow fall in to the sin of vain glory. ¶ Some greeks transported once themself in to the city of Ostrace for to deal there certain almoses/ & for to do the same they called unto them the general ꝓcuratours of the church/ to th'end that they should learn & show to them thoos that were more needy. So they arrected & led them to a poor lazar/ to whom they gave an almose/ but he would not take it saying that he had no need of it in asmuch that he could get somewhat for his life to be sustained with/ in making of mats of roads & palm which he wrought with his hands/ whereof he took silver for to buy breed competently for his living/ & after they went from this lazar & led the said greeks to the house of a poor widow which was a lavender & a wassher of linen clothes that had many poor children/ and where they knocked at her door/ came there one of her daughter that was so evil clothed & poorly arrayed/ that her flesh was seen bare & naked in diverse places which told them that her mother was not with in. The greeks seeing the indigence & poverty of this widow & of her children/ & namely for pity that they had of this poor maid that to the door came/ they gave her a gown & money which she would not take/ saying that her mother had told her that she should set her trust in god/ & that he would that they should have their living in the manner as they had it/ & that moreover for the day she had found work enough/ whereof they might easily live & pass forth the day/ & in saying these words came home this widow the mother of this maid/ to whom they prayed to take this almose which her dought had refused/ but she would not/ saying that she had god which was her procurator & he that only had the cure and the charge of her and of all her children. And more over she said to them/ that they would take him away from her. Then they knowing her great faith glorified & thanked our lord. ¶ A venerable man unknown transported himself once in the dysertes of Sychye bearing there with him great quantity of gold & of silver/ & prayed the sovereign father abbot of the hermitages/ that he should deal this quantity of gold & silver unto the brethren of thoos hermitages/ that which answered to him/ that the brethren had no need. And where he died pray him many times to do the same/ seeing that he would not grant him his request. He set a corffe before the gate of the church & therein a great some of money to the sight of every one. The which thing seeing the said father abbot/ he said unto all in general that if any among them had need of money that they should take of it out of the said corffe/ but there was not one that touched it nor that looked once upon the corffe. ¶ And after the holy father abbot said to the said almener. My friend ye ought to be content/ for god hath received agreeably your oblation/ go then your ways & deal it to the poor. The which words heard he departed wonderfully edified of their well ruled suffisance. ¶ An other offered unto an old holy father which was a lazar certain some of money/ saying to him that he should take it for to help himself withal/ saying that he had well need of it/ his old age & malady well considered. The poor sick answered to him. Alas my friend it is three score year ago that god of his benignity hath ever nourished me/ and now thou wilt take him away from me. Synon that time that I have be sick as I am. I have not had no poverty nor indigence. For my god hath always fed me/ therefore I pray the that thou wilt be content of me like as that I had taken thine almose. For certainly I will not have it. ¶ Some ancient holy faders recited of a good man that was a gardener & sore laborious. And all that he could get with his labour he spend it all in almoses/ & would never reserve to his own behouffe any thing thereof/ but only asmuch as sufficed to buy with his breed quotidian The devil of hell enemy of human nature seeing the great & perfect charity of this poor gardener/ & envious of the merit that he acquired in making the said almoses tempted him subtilely for to make him to leave or to mynusshe these almoses that he made/ giving to him to understand/ that he began to come in to age/ & that he might well hap to fall in some sickness or debilitation of his body/ through the which he should fall in great poverty/ seeing namely that where he might no more work nor labour/ he should have nothing to help himself with at his need. So thought he in himself to spare & set aside some money/ & in deed he spared so moche that he filled a boteylle with money. It happened after this that he fell in a malady because of one of his feet which was all Infected & rotyn. And for to purvey & remedy to this sickness he made some medicines & cyrurgyens to look to his foot/ the which this doing/ & giving unto him diverse manners of ointments consumed & wasted all his money that he had spared And nevertheless they could not give him no remedy. And finably a right expert master in cyrugye came to see him/ the said unto him/ if he made not his foot to be cut of/ it should poison & infect all his body/ wherefore on even was deliberation taken to do & accomplish the same. And the same this poor man thinking upon his befall/ & knowing the fault that he had commised & done in leaving his almoses to be do by him as he was wont/ for to spare the money which was already inutylly spend/ began for to weep & sight full sore/ repenting himself that he had so offended god & the poors/ & began to say thus. O my god I beseech unto thy benign bounty that thou will not take heed upon my great ingratituding toward thee/ but please that to have remembrance of the little almoses that I have done for thy sake in time passed the time that I died labour in my garden/ & whereof I died feed thy poor servants. And saying the same the angel of god descended afore him which said to him. Come hither good man I pray the tell me where the hope that thou hadst in thy money is now which so curyously thou had spared & kept The good man harkening after these words answered. Alas sire I have syned pardon it me/ & from hensfortho● I shall no more do so. then the angel of our lord touched his foot which was anon hole/ & readily he stood up/ & went to labour in his garden as he was wont to do. He being in his garden the cyrurgyen came to the house of this good man bringing with him his irons & instruments for to have cut of his foot with/ but men told him that he was risen in the morning early & was gone for to work & labour his garden. The which thing heard/ & believing the same the said cyrurgyen/ he went toward the poor man which he found delving that earth his feet over the spade. And seeing in him the troth of that was told him/ & the great succour that our lord had given to him/ he began to glorify & to praise the divine puissance. ¶ A religious questioned an aeged holy father asking of him if he would well that he should hold & keep toward him the value of two shilling for to help & succour to himself against sickness if any happened to come upon him. The old father knowing the affection that the said religious had to reserve & keep this two shilling/ said that he would well that he should do so. then this religious returned to his cell & thinking upon the answer that the old father had done to him came unto him diverse cogitations & thought the tormented him all his courage & said to himself/ weenest thou miserable man that the old father hath told the troth certainly I can not say whether he said it in earnest or no/ & in effect for to pease his courage/ he departed again out of his cell & went again toward him repenting himself & said to him. Good father I pray that in the name of god that it will please the to tell me troth touching that the I have asked to thee/ that is to wite if I should keep my two shilling or no for to aid to my necessity/ for I find me sore tourmen●ed of thought & cogitations which come to me because of the same whereat the old holy father answered to him. Certes my brother because I died see the will that thou hadst for to keep them to the ward. I died tell the that thou shouldest keep them/ but nevertheless I will well that thou know/ that it is not well done to keep or withhold toward himself more than it needeth for the body/ & if thou withholdest these two sheling/ doubt not but that thy hope shallbe set thereupon. And if by adventure they be lost/ sin that thy hope was turned thereupon/ god shall no more have a cause to remember & think ●pon the. And therefore we ought to fix & turn all our hope & thought only in god/ & thus doing he shall see that we shall be helped & succoured in our affairs & necessities. ¶ An other little treatise hereafter consequently followeth of the virtue of force & of patience/ and it beginneth in latin (Sanctus abbess Antonius etc.) Saint Anthonye the abbot he being in his hermitage was marvelously vexed & his courage sore perturbed & confuse by the occasion of diverse thoughts & cogitations the came over him/ & began to say to our lord. Alas sire I would fain be saved/ but the diverse thoughts & fantasies which come me over/ let me totally from the getting of my salvation. Alas sire what ought I to do in this tribulation/ or how shall I mow save myself. And after he issued out of his cell & saw a man that sat & wrought/ which anon after rose & cessed his labours & set himself to pray & make oration unto god/ & then after he went again to his work & took labour to hand making mats or maundes & soon after went to orison again as he died afore. It is to wite that this man was an angel that had turned him self in that form of a man/ & the which had be sent from our lord unto saint Anthonye for his correction/ & for to give him a good cautel & away for to resist against the temptations of the devil. So heard he the voice of this angel the said unto him. Anthonye work & labour as I do/ & thou shalt be saved Saint Anthony hearing these words was much reioysshed taking in this vision a very hope of his salvation/ & he began to do as he had seen the angel do/ & thus doing he found the salute that he sought. ¶ A religious said to the abbot Agathon that he had be sent for/ for to come to a place that was not unto him well agreeable/ because he hoped not to be there without battle nor in peace of his conscience/ but nevertheless he was purposed to go thither for to obey to that was to him commanded/ how be it that he feared & redoubted sore to go the● for the cause abovesaid ¶ The abbot Ammoras said that he had dwelled xiiij year in the deserts of Sychye praying god there night & day the principally he should give him virtue & strength for to overcome the passions of ire ¶ The abbot Besaryon said/ that he had soyourned by xl days among the thorns without sleep. ¶ An other solitary brother that was in his works sore singular was because of the same oftentimes in his courage/ wherefore he went toward the abbot Theodore called the firm/ & told him how he was thus sore troubled often. To whom he said. My son thou must humble thy courage & put thyself under the other brethren/ & thus thou shalt mow in likewise dwell with them. This religious went incontinent to the mountain/ & dwelled there with the other a certain while/ & thenne he came again toward the said abbot Theodore/ & said to him that in conversant with the men/ he could not find there no rest/ whereat the holy father answered if thou canst not have peace by thyself alone nor with the religiouses/ why hast thou made thyself a monk. Hast not thou done so for to bear & sustain tribulation I pray that tell me how long thou hast borne the habit of a religion. And he answered unto him that during eight year he had borne it. Then said to him the holy father. Bylyve me of that I shall tell the. I have lived lxx year in religion/ but I found never a day there of rest/ & thou wilt have it in eight year that thou hast be there. ¶ An other brother moved the said abbot Theodore asking to him/ if it was a sure thing to dwell in a place where an other was fall suddenly. And he answered unto him. If heaven were in a danger to fall done so that it should touch the earth/ yet should not Theodore be afeard of it. The which question the said religious died move unto him/ desiring to wite what he should answer unto him thereupon/ because that namely he had herd say/ that this Theodore had prayed to god/ that he should take away from him dread & doubt servile from his courage. ¶ Some said of the abbot Theodore of saint lucy & of a Nun of Alexandrye/ that during thirty years they made in their cells continual residence without to have once departed out of the same/ reducing in to memory that great & marvelous constance of their old faders that had be thus constant. And when any fantasies or cogitations came to them upon for to go or transport themself in to some strange places/ they concluded together for to go there saying in this manner. When the winter is passed we shall go to such a place/ & coming the summer in hand/ they said/ when the summer shallbe almost at an end we shall go to such a place. And thus from year to year & from term to term they prolonged their such deliberations/ so long that they dwelled still in their said habitations as constant & farm during the time of thirty years as above is said. ¶ The abbot Pastor said of that abbot johan the little/ that he had prayed god that he would take away from him all his sensual passions/ in such wise that he were sure that he should never do no sin. And having this imagination/ the god had granted him his prayer/ he said to an old religious that he found himself peaceable in his courage/ & not having within him no repining or battle. then this old religious said unto him. I counsel the that thou go pray god/ that he will make thy passions to be moved in the. For to have matter to fight with them resisting there against For in this doing the soul profiteth. The which prayer the said abbot johan made. And when he saw himself thus assailed as afore/ he prayed no more god that he should take from him his said passions/ but prayed him only that he would give him the virtue of force & of constance/ for to sustain them & resist to the same. ¶ The abbot Macharye the great transported ones hyselfe to the mountain toward the abbot saint Anthonye/ & knocking at his door/ saint Anthonye came that made him opening & asked to the said Macharye what he was/ whereat he answered that he was Macharye/ the which answer heard saint Anthonye entered again within his cell/ and as by despite/ he shetted his door again afore his face/ & left the said Macharye without. And sin after saint Anthony seeing that patience of this Macharye he opened his door again to him & made him good cheer saying. Ha my brother thou art welcome. It is long agoon that I had great desire to see thee/ for the good & laudable report that I have had ever of thy virtuous conditions. And after that they had talked & devised together/ the said saint Anthonye administered unto him of his goods entreating him amiably/ & making unto him all the services of hospitality to him possible. For the said Saint Macharye because of the long way that he had done he was sore travailed & weary. And then coming the even toward/ saint Anthonye which was never idle died lay his rods & palms in water for to wete them that he might work withal about his baskets & maundes. And saint Macharye prayed him that he would deliver to him moo rods for to water for to put to work as he had done. But saint Anthonye desiring that he should rest/ answered to him that he had no moo. And nevertheless he made for him a greater ferdell or bondell the which he watered for to put to work. And thus in speaking of the health. of their soul's/ they began to work for to tyssue the said rods & palms to make mats/ the which so made/ they let down by a window in to a deep pit. The morn following saint Anthonye descended & went down in to the pit/ saw & beheld the great multitude of mats which saint Macharye had made/ he marveled strongly & after went & kissed the hands of saint Macharye/ in saying that out of his hands came great virtue. ¶ On a time the said saint Macharye went down fro that deserts of Sychye in to a place called Therenutin/ in which place he was surprised with sleep/ & was constrained to sleep in a sepulture where of old time had be accustomed for to bury the bodies of paynims. And for to rest him he laid his heed upon a deed body/ as it had been a pillow or quysshon. The devils then seeing the great affiance that he had in god/ were sore troubled/ & willing to fere & make the said saint Machary a gast One of them began to call a woman sayneg. Nun come & bain the with us. In answering to whom an other devil which had entered in to the body upon which saint Macharye rested/ and lay upon it with his heed/ said to the devil that called him. I may not/ for I have a pilgrim upon me/ which letteth me to go thither. The holy man Macharye hearing these words was nothing afraid/ but trusting verily alway in god said to the deed corpse. Arise thou and go forth if thou mayst. The which answered hearing the devils began to cry with an high voys saying Ha Macharye thou hast vanquished and overcome us. And these words said/ they fled away all confused. ¶ The abbot Mathoys said/ when I will do any thing lightly/ anon I think how grievous it is/ and anon it fleeth away from me and is finished. ¶ Some rehearse of the abbot Mylet/ how he dwelling & making residence in the deserts of per●e two children of the Emperor of the Persyens on a time among other as they had be accustomed/ went for to hunt and for to take some best more lightly/ died do hang there their cords and nets a broad which comprised xl mesures in length and breed. And in hunting in the said place/ the holy father saint Macharye with his two disciples being nigh by the cord was there founden by the said children & their people the which seeing the said saint Macharye to be marvelously rough/ & had a face terrible & fearful to behold/ werof the sight of him marvelously abashed/ and began to ask and demand of him if he were a man or some espyryte. To whom he answered that he was a sinful man which believed on the son of god the which had received death on the cross & passion for the salvation of mankind/ and him worshipped with all affection/ as to him only to whom was due adoration & honour. And hearing his answer they said that they wist not what he said/ and that they had none other gods but the son/ the fire/ and the water/ and that it behoved that they adored them/ and should make to them sacrifice. Saint Macharye answered to them that he never should so do/ by cause that the son was a planet/ and the fire and water two clementes/ which had no puissance ne power but such as was given to them at their creation of god their maker. And by this and other reason's Saint Macharye showed to them that they erred marvelously Wherefore he admonested them to convert them to god which had created them and all other things. The same children and their folk hearing these words of saint Macharye began to mock him in saying. Sayest thou not that thy god hath been crucified/ yes said saint Macharye. And yet I say more/ that it is he which by his death mortefyeth sin & sleeth eternal death. After the which words so said/ they died to Saint Macharye and to his disciples many torments willing to constrain 'em to make sacrifice to the son/ to the fire/ and to the water/ as to their god's/ which they utterly refused and would not do it. For which cause after diverse torments they smote of the hedes of the two disciples of saint Macharye/ but they would not so promptly put him to death by cause they would put him to more torments and so they died. And among other they set him in the middle of a place where they established to shoot at him/ as he had be a butt. And they shot many arrows/ some in his back and other in his breast. In suffering the said torment saint Macharye said to the two children. False and untrue tyrants inhuman/ for as much as I see that of one accord and consentment ye be determined to shed thinnocent blood/ and to put to death miserably the poor servants of god. I will advertise you and notefye/ that to morn at this hour your mother shall be without children/ and shall be prived fro the sight of you/ and that ye shall more hurt and grieve yourself/ and shall with your arrows shed your own blood together. The said children despising the words of the said saint Macharye and mocked him. On the morn they went on hunting as they died to forn/ And it happened that an heart was taken in their cords/ the which notwithstanding escaped. Then they road after with all diligence to th'end that they might take him/ and in shooting their arrows against him they slew each other/ like as saint Macharye had said to them. ¶ The abbot Pastor said that a religious man is verily known to be a monk in his temptations/ that is to wite when he resisteth them constantly and mightily. Yet said the said abbot being in Sychye on a time to his religiouses. My brethren ye know well that we be hither come for to labour. Now I see well that here is no manner labour/ wherefore I determine that we go to some other place/ where we may find to labour/ to th'end that in so doing we may find rest as who would say/ that the greatest battle that a religious man may mean against himself/ is to be idle. For in working many evil thoughts & cogitations been eschewed. ¶ Saint Syncletyce said in speaking to his monks/ if ye converse in the monastery with the other/ change not you●●ace/ for ye destroy your self if ye so do. And in like wise as an hen if she leave her eggs without to cover them/ she shall never have chickens/ for they may not be form for lack of heat. Right so in likewise the religious man or woman that transporteth himself from one place to an other/ in leaving the place of his religion shall never fructify in virtuous works. For he or she is all cold in the virtue of faith for as much as he transporteth and changeth his own place. ¶ furthermore he said/ that when the devil may not make to fall in to sin a religious person or other by the prickings of poverty/ he admynystreth to him abundance of Richesses for to make him sin by the moens of them. And in like wise/ when he may not excite him by Injuries and repreves/ he maketh to be ministered to him praisings and vain glory. And there where he procureth to a person that he have all the cases of his body/ and may not beguile and seduce him by delectations and worldly pleasances. Then he enforceth him to make him fall by adversities and molestations which he maketh to come contrary to his will. And oft to them that he will tempt/ he maketh to come upon them some sicknesses and maladies/ by the which he maketh the religiouses fearful/ and troubleth in them the charity that they have toward god/ But how well that the body be tormented by hot feures inflamed with thrust insatiable/ he that such afflictions sustaineth and endureth aught to have in his remembrance & mind the eternal fire/ and the unspeakable torments of hell/ And in considering them well he shall not be slow ne feeble to suffer the adversities of this world but shall bear them with great courage in himself/ enjoying of that which our lord by such adversities visiteth him/ in having in his mouth the words of david in the psalter which been these. My god which chastiseth his sinners/ hath by his grace chastised me/ and hath not condemned me to death. And if the religious thus tormented be a sinner and in rust as the iron/ he shall lose his rust by the fyte of adversity. And if he be just bearing his maladies and adversities patiently fro great perfection/ he shall be promoted to more greater. And if he be steadfast/ he shall be purified to the confusion of the devil/ which is given to a man for to tempt him with the prickings of his flesh. Then he ought to enjoy him/ in considering to whom he is made semblable. For if he be tempted with fleshly concupisbence/ and if he withstand it constantly/ he shall have merit/ and deserve like to the merit of Saint Poull the Apostle. If we be chastised by hot fevers/ or by rigour of cold/ we aught to have Remembrance of the scripture that saith/ we have passed by fire and water. And there resteth no thing/ but that we be put in a place of rest/ we aught also to hope sith that we have born the torments/ that we shall have after consolations and comfort Also in making and doing virtuous works we ought to cry with the prophet david in saying. I am poor/ needy/ and sorrowful. And he that patiently shall suffer such trybulacyous. Infallybly he shall be in sovereign degree of perfection. then in these excersyces let us prove our works in fighting constantly against our enemy/ whom we have continually tofore our eyen. And if the malady be to us grievous/ therefore late us not be angry/ but notwithstanding the sickness or hurt bodily late us take heed to pray to god and thank him. Certain all things be to us necessary for to destroy and bring to nought the bodily diseases. And fastings and labours been to us ordained against the soul thoughts and temptations. If then our sicknesses break and bruise our vicious affections and superflue/ we aught to pray god that they abide and continue in us for our amendment and correction/ and that he give to us courage and affection to bear and suffer them patiently. Certainly like as by great and sharp medicine a sickness is heeled. Right so by maladies of the body been cut of and withdrawn the bodily vices. And it is a great virtue when in grievous maladies/ one hath humble patience. And by so doing and giving to god thankings/ the said patient is readily addressed and sent to god/ if we lose our bodily eyen/ we ought not take it grievously/ but we ought to endure it patiently. For belesing of them/ we lose the Instrument which may make us to enhance in pride. And in contrary wise/ by the eyen of our intendment and understanding/ we may the more lightly behold and have contemplation in the glory of our lord/ if we have lost our hearing and be deef/ we retch not/ for thereby we have lost the opportunyte of hearing or to herkene vain words. If our bodily hands have any passion/ or by sicknesses be enfeebled/ we aught to have our spiritual hands more ready to virtuous works/ if the sickness enfeblyssheth our body in so doing if it be vicious/ it disposeth him to withstand the temptations of the fiend. And if he be virtuous/ his virtue and health increaseth. They that in this world commyse and do any crime or trespass openly/ when they be taken they be will they or not put and set in prison for to be punished of their misdeeds/ the which punition/ if they bear it patiently may be cause of their salvation. We thenne that have done and commised many horrible and great sins toward our god and maker/ which with his precious blood hath redeemed us/ and that by cause of the said sins we been in danger to run in to damnation eternal/ we aught for to eschew the same with good will to enprysone us and to punish and to correct our self/ considering that in so doing we may get the glory eternal/ and to eschew the horrible torments of hell/ which ever shall suffer the miserable sinners that dyen in deadly sin/ when we fast we ought not to seek occasion to say that the fasting hath so much enfeebled us that we have run thereby in to some malady. For often times it happeth that they that fast not run in to such and like sicknesses as well as they that fast/ if we have begun to do some good/ we ought never to leave it without to fulfil it/ what somever letting the fiend giveth us. For by our patience he shall be destroyed. And for to persevere with constant courage to withstand his temptations we ought to rule us by example of the mariners/ the which in dysposing them to sail if they have wind that to them be propyce. incontinent they raise up their saylles/ and put them to the voyage. But if that in their saylling come unto them any wind contrary/ for all that they forsake not suddenly their ship/ but suffer a little against the tempest. And repugn to their power against it unto the time that they find the time well disposed to perform surely and lightly their voyage. We thenne that be recountered and fought with/ by the wicked and dampened spirit. Address we in our courage the precious cross of our saviour Ihesu christ in stead of the sail. And with out any danger or peril we shall oversaylle the perilous and miserable see of this world. ¶ Some recyten of a virgin named Sayre the which was reputed of holy and praised Remembrance/ the which dwelled by the space of sixty year upon the rivage of a river/ during the which time she never lift up her sight for to be seen. ¶ The abbot Yperycius said that we should alway sing and have in our mouth ympnes and spiritual songs/ in thinking continually on god and in his marvelous works. For by such cogitations and thynkynges is assuaged and alleged the great heaviness and burden of temptations that comen on us/ of the which thing we have an evident example. ¶ A man long going and travailing weareth weary/ but in blowing and taking his bre●h dymynyssheth somewhat his travail/ and the great charge of his way. ¶ The abbot Yperycius said/ that it is of necessity that we be armed against the temptations of the devil/ for they come in many manners/ and in withstanding them when they assaylle us we shallbe by the said resystaunce be approved constant & farm. ¶ An old ancient father said/ that if upon a man cometh a temptation/ and he withstand it not constantly/ thenne shall other temptations assaylle him on all parts/ which the fiend his enemy shall minister to him/ and make him dreadful and to murmur against god. To this purpose is rehearsed an example. ¶ A brother being in his cell which was tempted of a temptation/ and desiring to withstand the same/ if any sal●wed or great him/ doubting to run in to sin if he spoke to any person/ he would not salowe him/ ne receive him in to his cell. And by cause of his great solicitude and straightness he was so estranged from other that some time/ if he had need of breed/ men gaaf him none. And as men came from harvest/ no man bade him to eat/ how well that he had be accustomed to be boden of them that came. And also in the time of harvest which is an hot season he could not so much reap and labour/ that in the end he could have any breed in his cell. But what somever necessity that he had he rendered always thankings unto god/ and had alway a constant and strong courage to support the necessities and adversities/ wherefore our lord seeing the great patience of this holy man took away from him the battle of temptations/ for in socouryng him in his necessities. ¶ Of a time among the other/ he sent to him a man/ which knocked at his door/ and brought to him a great quantity of breed upon a Camele coming fro Egypte. The which thing seeing the holy father/ began to weep saying. Ha my god I see well by the goods that over largely thou sendest to me/ that I am not worthy to bear the tribulations which thou sendest to thy seruytours. And when his tribulations and adversities were passed/ his brethren in their cells and in the chirce received him/ bidding him for to rest with them. But for all that he moved not much/ but said that neither for adversity ne prosperity/ one ought not to enhance himself/ ne also yield him feyntfully. For none knoweth when ne how long thadversity or the prosperity shall endure. And ought not to defer any good work when it is begun/ but enforce him tachyeve it/ and to be virtuous/ and not think that it be labour or pain temploye himself to get virtue. ¶ An other religious brother demanded an ancient father saying. Fair father what ought I to do with my vain cogitations and thoughts/ which only one hour suffer me not to be in rest in my cell. To whom the ancient father answered. My son I counsel thee/ that thou return to withstand the temptations which shall come upon thee/ and take labour on thee/ and exercise thy body in some handy work/ and with that thou pray god Incenssauntly/ in fixing and leyeng on him thy thought/ in manner that none seduce the to issue out of thy cell. And to this purpose he rehearsed how that there was a young secular child desiring affectuously to be a religious. And as he required & prayed his father humbly/ that it pleased him to suffer and let him enter in to religion. His father would not incline to his Request. But finably after that many of his kinsmen & friends that knew thaffeccyon of the child/ he was so sore pressed and required that he consented thereto. then the child renounced all worldly things/ and put himself in a monastery in which he made himself religious And that done he began perfectly to do all that was requisite & the ought to do a virtuous man being in religion/ as to fast and do many other abstinences And in effect he abstained to eat two hole days in the week/ & in the other days he eat but once only. The which abstinences seeing his abbot/ marveled greatly of his great virtues/ and praised & thanked humbly our lord. Alway after a certain time/ the said religious man desiring to live more solitarily than he died among the other religiouses/ required & prayed his abbot that he would give him licence to go dwell in desert in an hermitage. To whom the abbot answered. A my child think not at that/ for thou mayst not bear ne sustain the temptations of the devil/ ne the great labours that behoveth a man to have in living solitarily. Remembering also thy young age/ thou shalt not mow here the frauds malices and deceptions of the devil of hell. And that wrose is if thou be in desert by him assailed or tempted of any evil temptations/ thou shalt not find about the ne night to the any that may give to the any comfort or consolation. The religious young man hearing these remonstrances. And notwithstanding them/ he Required his abbot more instantly than tofore that he would let him go And the abbot seeing that he might not retain him/ he prayed to our lord Ihesu christ for him/ and gave to him leave. After this he prayed th'abbot that it might please him to depute some of his monks that could show to him the way. And how walking he ought to conduit himself. The abbot according to his Request assigned to him two monks which went with him. And after that they by certain journeys walked through the deserts/ they became weary and travailed by the occasion of the great heat/ and were constrained to lie on the ground/ and for great watch they slept a little They thus sleeping came to them an Eygle which smote them with his wings. And that done he fled a little tofore them and tarried on the ground. The two religious monks which conduited the young brother being awaked by the touching of the said Eygle/ said that he should arise and showed to him the same eygle/ and told to him that it was an angel/ desiring that he should go and follow after him. The which anon aroos and flew a quarter of a mile tofore the religious brother and after rested on the ground. And the young monk by his eye followed after so much that he came to him/ the which of fleeing/ and walking after continued by the space of three hours/ the which passed/ the Eygle flew away on the right hand of the religious which followed him/ and returned after toward him. But nevertheless he followed him so long that he might aperceyve him. And after that he had lost the sight of him/ looking tofore him he saw three trees of palm/ and a well by them/ where nigh by was a little cave or hole. Then he said to himself/ that it was a place/ which our lord had prepared for him to live in solitarily. And after entered in to the cave/ and concluded in himself to make residence. In the which he continued six year entirely/ without seeing of any person. And without eting of any other meet or drink/ but dates and water of the said well. But the devil envious of his devout and virtuous life/ and desiring to turn him to damnation/ came to him in likeness of an aged father having a dreadful and stern visage/ whom seeing the young religious man was greatly abashed/ and recommended himself unto god and aroos for to come to him. The devil for to deceive him said. Brother I pray thee/ let us first make our prayers unto god/ and after prayer so made by the said religious. The devil in arising asked him how long he had be in that place soyourning. To whom the religious man answered that he had be there vi year. I marvel said the devil/ how it may be that thus long time I have not known that thou were my neighbour/ but within four days hitherward that to me is comen in mine imagination/ that there was some holy man dwelling nigh by me. And so I concluded to search & to come to that for to devise & talk with the for the health of my soul. And this I tell to the my brother/ that we profit nothing holding us in our cells & caves. For we live as beasts/ & receive not the body of our lord Ihesu cryst/ wherefore I doubt & fere strongly but that we be astraunged from him that so long abstain us fro the holy sacrament. But I shall tell the what I think my brother. There is from hens about a two mile a monastery/ wherein been many priests whom we may go see every week ones/ or in xu days/ & there we shall receive the worthy body of our lord Ihu christ/ & the done we may return in to our cells. This devilish suasyon was agreeable to the religious youngman And the saterdaye comen/ the devil came again to him saying that they should go to the said monastery/ & that it was time to depart/ & so they went forth. And in going the fond a religious man of the said monastery. After that the young man had made his prayer in that place/ he arose & looking about him he fond not him that was come with him/ the which was vanished away. And thought in himself that he was goon out of the monastery for some necessity/ & he abode for him long & seeing that he came not/ he went making diligence to find him. And after inquired of the monks after him in asking them/ if they had seen any old father comen in to the church/ the which religious men answered to him that they had seen none but him only. then the young religious man knew well that it was the devil/ & began to say in himself. Loo by what subtlety & malice the devil hath made me to go out of my cell/ but nevertheless I set not much thereby. For I am comen hither for to do & accomplish a good work/ that is to wite for to receive the precious body of my saviour Ihesu christ/ whom I shall receive if it please him/ and after return in to my cell. The mass said & done in the said monastery. And after that he had received the holy sacrament/ the said young man would have returned in to his cell/ but th'abbot retained & would not suffer him to go/ till that he had taken his refection. And which refection taken & graces said to god/ he took leave of the said abbot & of his religious monks for to go in to his cell. And in returning the devil came to him again in the form & likeness of a young secular man. And by a manner feigned for to come to his damnable Intency on began to behold him ententyvely from the top of the heed unto his feet. And saying these words that the young religious man might well here. Is this he that hath so long be sought or is it he not. And in saying these words/ he continually beheld more intentively than he died before. For which cause the brother seeing that/ said to him what moved the thus to behold me. To whom the devil answered. I believe fair father that ye know me not/ whereof I am not sore abashed ne amarveled/ for ye can not well know me/ seen the long time that ye saw me/ nevertheless I know you well/ for I am next neighbour to your house. And furthermore he named his father & his mother/ & a sister that he had by their names/ & their servants also in saying to him/ was not your father called thus & your mother by this name/ & your sister in this wise/ and thus their seruytoves. My friend I assure you/ that your mother & sister died three year agoon. And your father departed out of this world but late. And he hath ordained you his heir & made you his excecutour for to dispose well his goods for the health of his soul/ he could not leave ne set they in a better had than in yours which be an holy man/ & that have given over & forsaken the world & all worldly goods for to walk & follow the way of Ihesu christ/ hoping that for the great love & charity/ that ye have to him/ ye shall be belly & diligent for to distribute & give in alms by good & type discretion his goods to the poor & needy servants of god. And for this cause he ordained the one should come to you for to do for his sake this request/ & in following the said ordinance many messengers have been in diverse places for to find you/ but they could not hear of you/ so it is happened that in coming in to these parties/ for certain things I have found you here Wherefore moved of charity & compassion & consyderyg the great trust that your father hath in you. I have be moved to tell it you/ & therefore tarry not/ but for to fulfil the will & testament of your father/ & go to his house/ & sell all that he hath/ for to deal & distribute to poor people after his holy devotion. To who me the religious young man answered/ that it was not to him necessary to return to the world/ & that he would not go thither And thereupon the devil replied again saying to him/ that if by his negligence/ the goods of his father were lost & dysperpled without to be given to the poor people as he had ordained/ he should therefore give a reckoning ones to fore god. And furthermore he said to him these words/ what harm say I if I exhort & admonest the that thou come as a good & true dyspensatour & dystrybutour to the poor people the goods of thy father like as he trusted to the that his goods should not have been meschyevously wasted & consumed by vicious persons. See what charge mayst the run in by thine estimation in so doing. Thou knowest that thou mayst in this thing get great merit for the health of thy soul. And when thou shalt have that done/ thou shalt mow return again in to thy cell. finably this young religious man was by the devil in such wise deceived & beguiled/ that he was content to go home to the house of his father/ for to do and fulfil that which the devil had said to him. And in deed he departed from his hermitage/ and with the devil he came in to the city/ in which he was born in the which where tofore ere be came in to his faders house the devil departed from him. And after weving that his father had be deed/ entered in to the house for to do that which he had enterprised/ but he found his father a live and in good point/ the which knew not the young religious/ but asked what he was. then this young religious man sore troubled knowing that he had be evil seducet & deceived by the devil/ could not answer to his father one word. That seeing his father that he answered not/ began to ask again of him whence he was. To whom all confused he answered that he was his son/ & thenne his father asked him why he was returned from his hermitage/ & because he was ashamed to say him the truth/ excused him & said that for great love that he had to him he was come for to see him. Thus thenne this young religious man abode in his faders house a certain time during the which in conversing among worldly things he was perverted & in such wise abused by the fiend of hell that he fill in to the sin of fornication/ the which thing comen to the knowledge of his father/ he was of him right rygourously entreated. But nevertheless he set not thereby/ ne died therefore no penance. And obstinate in his sin/ not fearing god ne the shame of the world/ returned no more in to his hermitage/ but lived dyssolutely to the great peril & damnation of his soul. And this history reciteth the said old father for to counsel & persuade a young religious man which had asked of him counsel how he should resist his temptations/ & that he should never depart out of his cell for any manner temptation what somever the devil died to him. ¶ Some certain secular men camen in to desert unto a venerable old father/ & asked of him how he lived & conduited him in his cell or hermitage/ & if he was well content of his estate in which he suffered so moche pain. The which old father answered to them/ that he had no cause to be ill content/ seen that in travailing and labouring he might get the glory of heaven/ & esche we eternal damnation/ saying furthermore that all the labour and travail that he had suffered in his hermitage/ and yet had intent to suffer & endure/ though it were to the death/ it were not suffisant to compare to a journey of the sorrowful torments that been prepared to miserable sinners/ the which for their outrageous crysmes & trespasses shallbe perpetuelly dampened with the horrible fiends of hell. ¶ An other old father said that the old faders transported not themself from one place to an other/ but if by adventure and principally for three causes. The first was when any was angry with his brother/ and he had done all his devour to pacify him/ and nevertheless was not content with him/ In this caas for to eschew the danger of his soul he ought to depart & leave the place. That other was when that a religious man was over moche known & praised for his works to th'end that he eschew the sin of vain glory. And the third when he is evil ruled/ & that he hath commised the sin of lechery. ¶ A young brother required on a time of the holy father gluttony/ that he would give to him counsel/ how he ought to by have him/ & said that he was in continual affliction/ because that his conscience pricked him saying thus/ wherefore fastest thou not/ wherefore labourest thou not/ & why ghost thou not to visit the seek people seen that they been the works of which been worthy to be praised & to have reward. The holy father considering the such imaginations were deceits of the devil said to him. My friend go eat & drink if thou mayst not fast/ but above all things/ keep that from going out of thy cell. For in persevering & there continuing thy residence/ thou shalt come to the state of perfection. So then thou brother went forth/ & when he had made continual residence by the space of three days in his said cell/ he found himself greatly annoyed & gryved. But nevertheless desiring to abide/ he died so moche that he found a few palms that which he tempered/ & the next day following he made mats/ & as he was in making they/ he had hungers/ & for to constrain himself to fast/ he said to himself/ that he had a few moo palms/ whom he would dispose & ordain for to set a work & after he would eat. After that be he had wrought that he said that yet he should not eat/ till that he had a little red & prayed. And when he had a little red he began to psalmody/ & soon after he being appealed of his fantasies/ he took meet & began to eat. And in this manner by the help of god which saw his good purpose/ he profited in such wise that he fond byselfe well disposed to abide & tarry in his cell/ & to do the which he ought to do after the institutions of his order/ & trusting in himself/ that the temptations the should come to him/ might be belthfull to him if be resisted them/ he took in himself so good courage/ that lightly he overcame them & surmounted. ¶ An other aeged father was demanded by a young religious brother. From whence it might proceed/ that a religious person being abiding & resident in his cell suffered & bore so great gryevaunce. To whom he answered. thou hast not yet seen ne well consider in thy thought the general resurrection to come/ ne hast not embraced the torments the then shall be made ready to them that shall be then perpetuelly tormented. Certainly if thou hadst well seen & considered them/ it should nothing grieve ne annoy the to be in thy cell/ & suppose yet that it were so full of worms that thou shouldest be therein unto thy neck thou shouldest endure it/ and be never annoyed. ¶ Some religious persons having compassion of the great travail and pain/ that in overmuch labouring an holy father suffered they prayed him a little for to rest/ and leave so much to travail. To whom he answered. My children I pray you to believe me of that I shall now say to you. I assure you that the holy father Abraham/ which all his life continued in great lakours for to get the sovereign health of his soul/ when he shall see the great & excellent yefts of god in the eternal glory/ he shall repent him & shall be much desplaysaunt of that he hath not take on him more greater labours & pain that he hath yet had. ¶ An other brother asked an ancient holy father/ how he should byhave him with his cogitations & thoughts which made him so doubtful & inconstaunt that he was incontynuell tribulation. To whom the aeged father answered. My friend hold & keep the in thy cell/ & set nought though diverse thoughts assayllen thee/ for thou shall not perish if thou keep the therein. And if thou issue & go out as well shall they assaylle the without as within. And like as the female ass which is bound/ goeth not after her young fool/ which goth at large where it will & runneth all about/ alway it cometh again to the mother. In likewise the temptation followeth alway the religious & so lytary person. And how well that he be assailed & be made to vary/ yet hath he no cause to perish/ for seen that he depart not out of his cell/ & that for the love of god he enfore himself to abide & constantly reject them behind him. ¶ There was an old holy father which had no water nigh to him by twelve english mile. And on a time in going to the fountain for to draw and fetch water/ he found himself so feeble that when he was there/ uneath & with great pain he might return home. And considering in himself the great travail that he had for to go & come so far he said in himself these words what need is it for to go so far & with so great pain for to fetch water/ certainly I shall no more come so far/ but I shall come & dispose me to come hither & dwell here at mine ease. And after that he had so said/ he saw a young man as him seemed that followed him/ & in following numbered & accounted his steps & paas. The old father that seeing asked him what he was/ to whom he answered to him that he was an angel of god/ which had sent him thither for to number his pace & to give to him his reward. The which answer heard by the old father/ he took in himself strength of courage/ & in hope to get the greater reward for the pain that he took in going to fetch the water at the said well/ he went to make his habitation more ferther than it was afore. Some old faders by manner of Instruction saiden/ if any temptations come upon the in the place where thou dwellest/ thou oughtest not for that to leave it/ for if thou so do/ in what somever place that thou shalt go/ thou shalt find to fore the that which that thou supposedest to flee & eschew/ but thou oughtest to be patient in resisting it unto the time that the temptations be goon/ to th'end that thy departing he not cause of slander to other. ¶ An other religious brother there was which among his fellows was not peaceable/ but oftentimes was moved & provoked to wrath & ire/ wherefore he concluded in himself on a time that he would go dwell in a solitary place alone/ that then when I shall be without company there shall be no person that shall say any thing to mean to whom I ought to say any thing. then after licence gotten he departed fro his monastery/ he went & dwelled alone in a cave. And after that he had dwelled a little while/ he set on the ground a little pot which he had filled with water/ & suddenly the pot fill down in such wise that the water was shed/ and the religious person seeing that/ filled his pot again and anon fill down as it died tofore and yet he filled it the third time/ and the water was shed again. Then he was sore moved in fury & ire that he could not be content/ but in his anger & passion took the pot & threw it against the ground & broke it in pieces And after when his passion was passed he knew that the spirit of wrath & devilish mocked with him/ wherefore seeing that in solitude & being alone as well as in company he was alway over come of this irous passion/ wherefore he concluded that he should return & abide with his brethren/ knowing that every where & over all/ labour is necessary & patience. And for to have the said patience/ every man ought to labour by the help of god. ¶ An other religious person asked of an holy father to give to him some remedy upon that he could not do any good work the appertained to do to a right good & virtuous religious/ but was detained and bywrapped in such sloth & negligence/ that he was content to pass the time in eting & drinking & in sleeping. And above this their came on him infinity thought foul & dishonest of which he was so afflict & tormented that if he began any good work/ anon he left it/ & was transported fro thought to thought/ in such wise that he had in him neither steadfastness ne constance. The aeged father said to him. Brother go & abide in thy cell/ & do that the master without perturbation. Certainly/ that little good that the enforcest the to do now shallbe to the as medeful for to be saved as were to the abbot Anthonye the great good works that he made when he was in th'hermitage. And with this I have in god this trust & affiance/ that who somever for th'honour & love of his name keep him solitarily in his cell/ & enforceth him to keep his conscience/ he shall find himself in the place of saint Anthonye. ¶ An ancient father was asked of a young religious person/ how he might keep himself from slander/ when he saw any religious person return unto the world. To whom he answered that a religious person that will be constant & not vary/ in seeing a religious person return in to the world/ aught to behold & consider a chaas or course of hounds the run after an hare. Among the which oftentimes there is one/ the which all alone seeing the hare/ followeth after in running with all diligence. The other hounds that see the hound run/ how be it that they have not apperceived the hare/ yet sometime run after the hound & follow him afar/ & nevertheless they persist not but return & abide behynds. This notwithstanding the hound which hath seen the hare/ & leaveth not the sight of him alway pursueth him unto that he hath taken him/ & turneth not from his course ne from his intention. For he taketh none heed ne retcheth not though they abide behind or if they return/ for thaffecconnaffection that he hath to pursue his pray in pursuing of the which/ he feareth neither to tumble ne to fall/ but alway relyeveth himself & passeth forth without fearing of hedges or bushes/ how be it that sometime he be hurt with thorns that he findeth in his way/ nevertheless be setteth not thereby till that he hath taken the hare. ¶ In likewise the religious person or other that seeketh our lord Ihu christ/ that is to wit he that desireth by good works to obtain his grace Incessantly apply his intent to be scourged & tormented by penance/ & pass lightly all the sclaundres that may come to him/ unto the time that he come to the glory celestial/ & in coming to the same he take Ihesu christ at that course/ that is to wite in running after him/ & in following him by good manners. And then that he come to the same joy/ he take his pray which is the fruition of his precious vision/ in the which delighteth all the court celestial. ¶ An other aged father said that like as a tree which is oft dysplaunted & transported from one ground to an other may bear no fruit. Likewise the religious person that oft goth from one place to an other may not profit ne do any work that is healthful. ¶ There was a religious person which fond him strongly oppressed and tempted to leave his monastery. And for as much as he might not well withstand it/ he declared to an old father asking him hereupon some remedy/ the which counseled him that he should go to his cell/ & that he should lay his body to wed that he should not go out. And in so doing he should pain himself to cast his thoughts away & say to his body that he should think all that he would safe only that he go not out of his cell. And in so doing the said religious vanquished the said temptation. ¶ An other aged father said that the cell of a religious person is likened to the furnaces or chemyney of Babylon where the three children Sydrac. Mysaell/ and Abdenago fond the son of god which kept them from brenning. Or else to the bush/ pyler/ or cloud in which god spack to Moses. ¶ A religious person was tempted continually by the space of ix year for to forsake the company of his brethren. And to that end every day he died of his pilch or skin in the which after his rule he had be accustomed to lie & sleep in. And when it was even he said to himself. I shall depart & go hens to morn/ & on the morn I shall abide yet this day for the love of god And when he had continued thus in this variation by the space of ix year in doing every day as said is/ our lord took away from him that temptation. ¶ An other religious by force of temptations fond him self so troubled that he lost & left the rule of religion. And living dyssolutely/ as he would sometime set himself to do well & come again to live religiously/ his temptations letted him/ wherefore he had great sorrow. And in bewailing the time that he had lost & wasted in living myschauntly said in himself. Alas when shall I find myself in such estate as I was wont to be. And in making such sorrow he purposed to amend himself. But nevertheless he had a courage so sloth/ that he could not ne would take again his religious life/ wherefore on a day he transported him unto an holy aged father/ to whom he rehearsed all his miserable life/ & how he could not put him to live well. The aged father knowing his myschaunt case for to reduce him to good life/ recounted to him such an example as followeth. ¶ There was a man sometime/ which had a fair piece of land/ the which he left by his great negligence turn in to so great ruin that it was over charged & grown with thistles/ thorns/ and great buysshes. Thinking on this caas/ a certain time after he concluded that he would set again in value the same piece of land. And said to his son that he should go see in what estate it was/ & that he should make diligence to weed & take away the thistles & buysshes/ & refresh it. Then he feigning to will obey his father/ went to the said piece of land. And as he beheld the great multitude of thorns buysshes & thistles that grew thereon/ he fond himself so sloth & feeble of courage/ that he could not begin to work/ sayneg in himself thus. A lord god how shall it be to me possible to stubble & make clean this piece of land here. Certainly I shall never con make an end thereof/ and laid himself down on the ground by sloth & latchesse/ & began to sleep. And so continued many days without doing of any labour. And the father desiring to see what his son had done in the said loud. On a day he went thither/ & fond that he had nothing laboured/ & asked him why he had noothing done. And he answered to him weening to sense him/ that when he was come & had seen the great abundance of thistles & thorns/ he could not enterprise so great labour/ & for that cause he laid him down & slept. His father hearing his answer/ reproved him of his sloth & latchednes/ & said to him that he should begin to labour/ & should not do but a certain one day/ & as much an other day/ upon which he so died in obeying the commandment of his father. And when he saw in labouring that it began to amend/ he took therein great pleasure/ that in short time/ it was refreshed & made clean. In like wise my brother said the old father. It behooveth to the a little & little to work/ & in so doing the courage shall not fail thee/ & god by his holy grace shall restore the in to thy former estate This hearing the religious man took leave of the holy father in thanking him meekly & in good patience. And with great constance made residence in his cell/ & began to work like as the holy father had instruct & taught him. And in this manner finding rest/ he was promoted by our lord to right devout & virtuous life. ¶ There was an old father the which had be accustomed to be oft enfeebled by sickness. And it happened that it was the pleasure of god that during an hole year he was whole & in good point without to be touched ne grieved with any bodily sickness. And considering in himself that he was in over great health he entered for this cause in a great melancholy/ of the which he was strongly tormented/ & wept saying that god had left & forgotten him because that he visited him no more with sickness. ¶ An other aged holy father said that an other brother was by the space of lx year so sharply tempted of evil & dishonest temptations that he might no more withstand ne resist them. And thinking on his caas of the fere and dread that he had/ he ran in to despair/ & judging himself to be dampened said in himself. Now see I well/ that my soul is lost for ever. And sith that it is so that there is no remedy I am a fool and abuse my well myself to abide and keep me here. Come thereof what it shall I will return to the world/ and set himself on the way for to go. And anon he heard a voys that said to him. Poor man why there ghost thou/ herkene to me/ and believe that I shall say to the. I will that thou wite/ that the temptations that thou hast these ix year born and suffered/ were fair crowns for to crown the in the everlasting glory. And therefore I exhort the and admonest that thou return in to thy cell/ and do alway penance and I shall relieve the of thy evil thoughts. By the which example that one ought never to despair of the mercy of god/ and also one ought to have good hope of retribution when he is tempted of evil thoughts/ so that he enforce him to withstand them with all diligence. For in so doing he deserveth to be excellently crowned in the Royalme of heaven. ¶ In the parties of The bayde there was an aged holy father which dwelled in a deep fosse or cave/ with whom dwelled one his disciple well approved in holy life and conversation. Now this holy father had a custom every day/ and also at even to enseyne and teach his disciple/ & to admonest him to healthful and profitable works for his soul. And after they put them together to pray to god and make devout prayers. And that done the holy father gave him leave to go & sleep a little & rest him. ¶ On a time among the other it happened that some persons secular well advertised of the holy life of the said father camen for to see him for to have in their adversyters some consolation And after that he had comforted them & were departed from him/ he called his disciple to talk with him for his health like as he had be accustomed to do/ & because it was late in speaking to him he fill a sleep. But that notwithstanding/ his disciple departed not tarrying till the old father should awake for to devise with him & to make their prayers after their custom. As thenne the said holy father slept/ his disciple abiding a long while by him was tempted to go to his rest nevertheless he with stood the temptation/ & concluded to abide and tarry till the holy father was awaked/ & notwitstonding this deliberation he was thus tempted unto vij times/ & all vij times he withstood it such wise that he surmounted that said temptation. So it happened that the midnight passed the holy father awoke/ & saw his disciple sitting by him/ whom he asked why he went not to sleep. To whom he answered that he had no will to go/ because he had give him no licence. And wherefore said that holy father haste thou not awaked me/ because said the disciple that I dread to trouble or do any gryef to ye. These words said/ they began to say their matins/ that which said & achyeved/ the holy father let his disciple go. The said holy father then being alone in his couch was ravished in spirit. And in this ravishment he saw a vision/ in the which appeared a fair youngling which showed to him a plain place in glory/ in which among other setes/ there was one excellent/ wherein sat no person/ & upon the seat there were set vij crowns rich & sumptuous/ the which seeing the holy father asked him that showed them to him to whom they belonged. And he answered to him/ that they were belonging to his disciple/ & that our lord for the retribution of his holy life & good conversation had given them to him/ & had assigned his place in that fair siege on which were the crowns. The which things hearing the holy father was marvelously abashed/ & all fearful called his disciple & asked him what thing he had done that night. To whom he answered. Fair father pardon me if it please you I have nothing done. The holy father esteeming that the disciple by his humility would not confess that he asked of him/ said to him/ believe me. I shall not leave the in peace/ if the say not to me what thing that hast done or thought this night. To whom the disciple wist not what to answer because he had done no thing. Nevertheless he advised himself to tell him the will that he had in this manner. My father I require the of pardon/ certainly I have nothing done safe only this night as thou sleptest. I being beside thee/ because it was late I had be mened & constrained by my vain thoughts and cogitations not only one time/ but unto the vii time for to have left the sleeping and have goon to rest me. But nevertheless for as much as I had no leave of thee/ as I have be accustomed. I had not willed to go/ but in observing & keeping mine obedience toward thee/ and in beating down mine affections/ died constrain myself to hold company with that unto the time that thou were awaked. The holy father hearing these words anon understood by the vision that he had/ that at every time that the disciple had resisted his temptations he had obtained a crown of god/ & therefore he had granted to him seven. crowns of gold that he had seen in the said vision/ but nevertheless he said nothing ne showed it to his disciple for his utility & profit/ doubting that if any had told him thereof/ he peradventure might fall in the sin of vain glory/ by which he might left that merit that he had gotten which tofore is said nevertheless he could not keep him from reciting to some old faders his spiritual friends to th'end to give knowledge that for such little works when they been constantly done & in good perseverance/ god which is so liberal & great rewarder promiseth first to us so greatly for to crown us with so many crowns in the glory sovereign. Then is it good & moche puffytable to every christian man to refrain his passions & constrain him to line virtuously for the honour of god. For as saith the holy scripture/ the Royame's of heaven would be gotten by force/ & the which been constraunt & coragyously assayllen ravysshe it & taken it by violence. ¶ An other old father solitary which dwelled alone/ was on a time strongly seek. And because that he had no person to serve him was constrained to arise for to take such refection as he fond in his ralle/ & so he died certain days after his possibility. finably he became so feeble that he might no more help himself. So xxx days during he was in this poverty. Our lord seeing his right great patience/ & that none of his brothrn had none remembrance of him/ therefore he sent his angel which administered & served him during vij days in all things that to him was necessary. Atte last some of the brethren of the holy father remembered him/ which had their cells & habitations nigh to him/ & had not in long time seen him/ concluded for to go & see him for to wite if he had any necessity. And when they were come to his cell & knocked at that door for to enter in. The angel anon departed from him. And the holy father seeing the began to cry to the said brethren/ he lying in his couch & said to them My brethren I pray you go your way. They hearing his answer & desiring to know how he died lift up the door from of that hengis/ & entered in And after asked him why he so cried. To whom he answered that he had be xxx days seek during that which noman had visited him. And after the xxx passed our lord had sent him his angel which had entreated him moche sweetly in serving to him by the space of vij days/ & this is then the seven. day/ but as soon as he heard you at door he departed from him. And in saying these words he rendered & gave up his soul to god/ the same brethren being present. The which merualling themself gloryfyeden the name of god in saying/ that he never faileth them that setten in him their hope. ¶ An aged father said/ if thou be taken & sufferest pain of any hodely sickness/ therefore give not thyself as overcomen & consider that if god will that thou be enfeebled in thy body/ he doth it for thy utility & profit. Therefore thou oughtest not take it grutchyngly ne dyspleasauntly/ knowest thou not well that he hath oft cure & diligence for to purvey in thy necessities after that thou hast need for thy health/ wetest thou not well also that thou mayst not live without him. Bear thou then patiently the infirmities that he sendeth to thee/ in praying him humbly that it please him to give to the that which is expedient & necessary. And also that thou do always his will/ without any thing to do contrary/ & hold the solitarily & in patience in thy cell eting in charity that which thou mayst get. ¶ An other old father recited that he being in the city of oxirinque on a saturday at even/ there came moche poor people for to ask alms of devout creatures/ they being & sleeping in a common place/ where as one among the other which had a unthrifty mat/ of which upon half whereof he lay/ and of tother half he covered him for the cold which was thenne extremely great/ the same poor creature being constrained to arise for to make his urine/ complained in himself of the great cold/ in saying to our lord. My god I thank the of the goods that it pleaseth the to do to me. How many rich men been now in this world that for their trespasses or other case to them happened be now prisoners/ & have their legs feathered in stocks & in great feteres of iron/ the which grieve & annoy them/ and have no leisure to do & to make their aysement when they need. And as touching to me/ thou hast do so much good to me that I am frank & free as an Emperor stratching my feet to my ease/ & walking where as it please me. And these words said the holy father that had heard them. incontinent departed & came & rehearsed them his brethren which were thereby marvelously well edified. ¶ An other brother asked on a time an old father in demanding him what he should do/ if he were in any place solitary what somever tribulation or temptation came upon him/ the which he well feared as he said/ seen that he had no person that might comfort him or that he might trust to/ ne to whom he might declare his adversity. To whom the holy father answered. My brother it behoveth to the alway to believe steadfastly in god And if thou trust in him & pray to him & requiring in good charity/ he shall comfort the by his angel which he shall send to the with his grace. And further more he said to him that on a time he heard say/ that in Sychye such a caas was happened of a religious person solitary that suffered many temptations/ & had noon religious by him to whom he might trust ne to confess him to/ wherefore oft-times he disposed him to go his way/ but because he had oft resist it on a night among that other appeared to him the grace of our lord in the likeness of a virgin/ which praying him affectuously said to him thus. My friend go not out of thy cell/ but sit here with me. For of the thing that thou hast herd shall come to the none evil/ the which religious brother giving faith to her words/ concluded to abide/ & anon his heart was alleged. ¶ Here followeth an other little treatise containing that no thing should be done for exaltation or vain glory. Saint Anthonye being in desert was on a time advertised that a religious person which had alway be reputed virtuous had done a miracle by elation or vain glory in this manner/ he seeing some aged faders walking & going with great pain/ commanded some wild asses which were about by their way that they should transport them toward them & bring them to him. The which miracle the said old faders notefyeden to Saint Anthonye/ which said to them such words or likewise in substavene. This monk to mine advise is likeneth to a ship laden with all goods/ of the which is noman certain if it shall come to port salewe. Certain time after Saint Anthonye seeing before in spirit of revelation or otherwise this young religious man to be soon departed by death fro thadversities of this world/ & began suddenly to wail & weep & draw his here & make marvelous lamentations/ that which thing seeing his disciples/ & not knowing the cause of his weepings & wailings axed him wherefore he wept. To whom he answered/ that a great pillar of the church was then fall/ in saying to them furthermore. Go ye toward the religious brother/ which made that other day the miracle of the wild asses & ye shall see in what estate he is now The same disciples obeying to saint Anthonye went forth their way & camen to this young religious man/ whom they fond lying upon a mat & weeping bitterly the great sin that he had done. And he seeing the disciples of saint Anthonye said to them. I pray you my brethren say to the old father that he will pray to god for me/ that it may please him to give me respite of ten days & I hope that during them I shall do so much that he shall be content of me. notwithstanding be departed & died five days after following. ¶ Some religious persons sometime made to saint Anthonye many great & lowable reports of humility of one of their brethren/ wherefore saint Anthonye desiring to know if he were such as they saiden/ called the same religious man & said to him many great Injuries/ that which he might not patiently bear/ & said to him that he was like to an house that which before outward is much ornate & enriched of sumptuous work/ but behind all unshytte & so ruinous that the thiefs have left nothing that ought is worth. ¶ Many aged faders say of the holy faders gluttony & Theodore called the steadfast/ that above all things they hated vain glory worldly. Alway Arseny when any Relygyouses camen to him/ he hasted not to go against them. But Theodore died the contrary. ¶ A priest named Eulogius which was disciple of saint johan archbishop of alexandria was of a marvelous abstinence/ for he fasted two days in the week without to eat any thing/ & oft he fasted the surplus of the week in eting ones only on the day & eat but breed & salt. And for this cause & for his other virtues/ he was much praised & allowed of the people. On a time he came to the abbot joseph in a place named Panese/ weening that the said joseph lad a life more straight than he. The said joseph received him in great joy/ made to him for good love & charity to prepare his refection the most honestly that he might. And seeing the disciples of Eulogius that he had other meet than that which he had taken to eat/ saiden that Eulogius eat not but breed & salt. But nevertheless the abbot joseph which would not that every man knew his great abstinences privily eat of the meet that he had ordained for Eulogius. And during three days that the said Eulogius & his disciples soyourned with the holy abbot joseph/ they never apperceived that the said joseph ne his disciples psalmodyed or made any prayers. But nevertheless they prayden & said their psalms secretly/ wherefore Eulogius & his disciples departed with out to be suffysauntly edified. And as they walked it pleased to god that the weather changed & became dark in such wise/ that for this cause they were constrained to return to the father joseph. And when they knocked at the gate of the monastery they heard the said joseph & his brethren which sungen and psalmodyed. They herked a long while their psalmody/ & after that they had long herked/ finably they knocked at gate/ whom again the holy father received much joyously. The disciples of Eulogius for the great heat had brought a little bottle/ in which they put water of the which the holy father joseph was wont to drink/ & they gave the same to Eulogius for to drink for to afresshe him but when he felt and had tasted it/ he would not drink it/ because he felt by the taste that it was salt. And for to say the truth it was not sweet/ for they were waters of the see & of the rivers meddled together. And this thing in his courage/ he required the holy man joseph that he should ensign & teach him his manner of living saying/ how is it holy father so/ that when I came first hither ye song not ne psalmodyed/ & now sith we departed ye have begun to do it. And furthermore when I would have drunken of your water. I fond that it was salt. To the which question the abbot joseph answered/ that which of all his religious brethren were any thing troubled by error should meddle salt water with the fresh. then Eulogius not content with this answer/ and willing to know of that he asked prayed him again that he should say to him/ fro whence it proceeded that the said water was salt. To whom the holy father answered saying/ that this little buurage was in stead of wine the charity had purveyed to them/ but that water was the ordinary drink that the religious brethren drank/ by which words he taught Eulogius how he ought to have discretion in his thoughts/ & drive away from him all mutability of courage/ & that he should make himself common with the other brethren eating fro thence forthon all meats that were set tofore him. Also he taught him how he should secretly pray. And these things by him considered he said to joseph/ that certainly he knew his works & also of his disciples to be done in parfyght charity. ¶ The abbot Zenon which had be disciple of the abbot Syluayn said/ that a religious man ought never to desire to dwell in a place greatly renowned/ ne with a man having a great name/ ne set or make any fundament for to build to himself a cell or habitation. ¶ On a time came a brother to th'abbot Theodore called the steadfast & soyourned three days with him/ praying him that he would say to him some word of edification. But he would say no thing to him. And seeing the said religious that he had no will to say any thing to him/ departed full heavy & sorrowful. The which thing seeing the disciple of the said Theodore/ demanded wherefore he would not say to him some good word/ to th'end that he had not departed evil content of him. To whom the holy father answered/ that he would say nothing to him because he was a great merchant and entermeter/ the which inquired and demanded to know some new thing for to glorify himself in the words of an other. ¶ An other brother asked the said Theodore in inquiring him of some things/ of which he would never entermete. To whom the holy father answered I am abashed how thou presumest to ask me of such things. Thou resemblest to him which yet had not fond the ship/ ne put his mariners therein/ ne also begun to rowo nor sail. And yet is comen to the port or city where he had disposed to come/ when thou haste first done some thing/ then mayst thou well speak. ¶ Thabbot Cassyen said that a brother which had learned to trot from place to place came on a time toward the holy father Serapyon/ the which holy father after some words willing to pray god or to psalmody with the said brother bade him begin/ & he would follow. To which exhortation the said brother would not incline/ saying by faint humility that he was a sinner and unworthy to bear the habit of a monk. And after the said holy father would wash his feet/ but the brother excusing him as he died before would not suffer him. finably he made him take his refection with him. And in so doing he began to admonest him saying My son if thou wilt profit/ it behooveth the continually to make residence in thy cell/ & to take heed of thyself/ & employ that to work/ for it is not lawful ne expedient to go so moche as it is to be resident/ the which brother hearing these words was so moche in despite & moved in ire against the said holy father that suddenly he apperceived by his visage that by the cause he changed his colour. & began to say to him. Ha my son thou saidest late that thou were a sinner/ in accusing thyself as unworthy to live/ & now by cause I warn that in good charity to live well/ thou art angry with me & oughtest thou to do so/ certainly I tell to the that if thou wilt be very & humble religious/ thou must learn & bear courageously the charges & burdens that by other shall be laid on thee/ & not to say & grudge in thyself to think any rigorous or heinous words. For such conditions ought not to be founden ne to domyne in any religious man willing to come to felicity & beatitude eternal. The brother considering these words that the holy father said to him/ he departed & died great penance & amended his life. ¶ Thabbot Moses being in the hermitages of the desert of Sychye was advertised that the judge of the province came toward him for to see him & visit/ wherefore he desiring teschue that he should not see him/ departed from his hermitage/ & put himself in the way of the palus of Egypt/ in which way the said judge accompanied with some of his servants met him/ & axed of him where was the cell of the abbot Moses'/ the which answered him/ wherefore ask ye after him/ he is a man foolish & an heretic. The judge arrived at the common church of the said hermitages/ & said to the clerks that he fond there/ how for the great renomee of the abbot Moses desiring to see him he was come thither. And that in coming he met an old father going in to Egypt whom he asked where was the cell of th'abbot Moses'/ & he answered me in this manner/ wherefore seekest thou him/ he is an heretic. The clerks hearing these words of the said judge were much troubled & displeasant/ but nevertheless they asked what man was the old father that had so evil & synystryly spoken of the said abbot Moses. To whom the judge answered he is long & black & clad with a lewd vestment. Thenne they knew that it was th'abbot Moses which had so spoken of himself/ & said to the judge that he had said those words to th'end that the judge should not know him/ wherefore the said judge returned without speaking more to him & without to see him any otherwise than said is. ¶ An other brother asked the holy father Mathoys saying to him. Fair father if I go & be resident in any place how ought I to govern me in the same/ if thou wilt surely dwell in any place/ keep the well for getting a name or renomee of any particular thing as to say that thou wilt not converse in the company of brethren for to lead a life more solitary/ or that thou eat not one thing or other. By such things a man getteth to him a name & fame. And after he must suffer this portunyte of the people/ which is a thing much grievous if he be a man that desireth to live virtuously & solitary. ¶ The great abbot Nesteron & one of his religiouses walking in the deserts saw to fore them a great dragon/ for whom to eschew incontinent they fled/ the which thing seeing the said religious said to the said abbot/ that he was afeard. To whom he answered nay that he was not/ but it was to him expedient to flee/ seeing the dragon. For in so doing he fled the spirit of vain glory/ as who saith that if by the moyen of some conjurations divine that he had made to the dragon they had passed by him without that he had done to them any harm/ they might have run in the sin of vain glory/ wherefore for to keep him therefro/ it seemed to him better & more available to flee far from him than to conjure him. ¶ The abbot Pastor said that a religious man that will well edify other for to give to them good example/ aught to keep & observe the things which he will be kept & observed by other. And furthermore he said that he marveled of many men that have no shame that will be parfyght by words/ wherein their deeds they be moche lass. ¶ Thabbot Adelphus which was bishop of Nyl went on a time in to a montayn for to see the holy father Sysoy. In a morning the said bishop would depart fro him/ but th'abbot Sysoy volde first make him to break his fast/ how well that it was thenne a fasting day/ & thus as they layed the table for to eat/ came upon them two brethren/ to whom the holy father ordained to give them pottage/ because that they came fro labour. The holy bishop Adelphus seeing the refection to be ready. said a part to the father Sysoy/ that he should defer a little to eat/ till that the two brethren were gone/ to th'end that they should not say that he broke his fast/ notwithstanding the words that th'abbot Sysoy said to his religiouses that they should give to them the pottage that he had do set on the fire for the said bishop Adelphus. The which brethren seeing & receiving the pottage axed of the religious that served them if there were any strangers in the cell of the said abbot Sysoy. And if the said abbot broke his fast in the morning with them. To whom he answered/ ye/ the which answer heard they were much angry and began to say. God forgive you the fault that ye do/ in suffering our abbot to eat at this hour. Ne know ye not well that he hath been many days without labour/ as who should say/ that he ought not to break his fast/ seen that he laboured not. The bishop Adelphus' hearing these words repented him & was displeasant of that which he had said to th'abbot Sysoy for to make break him his fast saying. father abbot pardon me/ for that I have said & thought is a thing human/ but in commanding to give the pottage thou haste done a thing divine. Then said to him th'abbot Sysoy. if god glorify not a man/ his glory shall never be stable. ¶ The abbot Amenas' said to the abbot Sysoy that he should apply him to read the scriptures/ to th'end to learn to aorne & make fair his words/ & for to be ready answer to all askynges that should be made to him. Sysoy said that it was no need to read for to make his words fair/ but a man ought virtuously purvey him of holiness in his words/ by cleanness of conscience/ as who would say/ that a man that liveth virtuously can not speak evil ne ill. ¶ The abbot simeon being in deserts. A judge of a province came for to see him. And in coming he fond the said simeon/ which by the aid and help of his girdle was clommen on a palmyer for to make it clean. And asked him not knowing that it was he Where was the old father simeon that dwelled there solitarily. And he answered that there was noman there solitary/ the which answer heard by the judge/ he departed. ¶ An other time came an other judge for to see him/ of which thing his disciples were advertised/ & came saying to him. Fair father make you ready/ for here cometh a great man for to see you & for to have your blessing. To whom the holy father simeon answered. Now well well. I shall make me ready/ & went & took an old sack wherewith he covered his heed & his shoulders/ & holding in his hand breed & cheese set him down & eat at the door of his cell as he had eat no meet three days before. The judge & his people arrived there seeing his countenance set nothing by him. And returned saying as by mocquery/ is this the monk solitary of whom we have herd say so many things. ¶ Saint Syncletyce that in like wise that as a treasure that is published and showed is oft mynysshed and dispended. In like wise every virtue after that it is published/ lightly is put away and finished. And all in like wise as wax which is nigh the fire is melted. In like wise the soul which is praised becometh vain/ & loseth the rigour of virtue. He said furthermore that all in like wise as it is impossible a thing to be in one time both herb & seed. So it is impossible that they that have glory mondayn & delight them therein maken any fruit for to have the heavenly glory. ¶ In a high fest hallowed among the religiouses of the hermitages/ in the which they had a custom to take their refection in the church. One religious man among the other called one of the servant in saying that he eat no boiled meet/ but only breed & salt/ the which thing heard by the said servant/ he called an other in saying to him openly with an high voys Bring some salt to this brother here/ for he eateth none other thing. And one of the old faders hearing the arose up & came to the religious that a●ed for salt/ & said to him that it had be more expedient to have eaten flesh in his cell than to have herd the words that had be said of him to fore so many religious people/ as who should say that he ought to be ashamed/ to have heard recited of him after his own word that he eat no thing but breed & salt. For if he had be virtuous none ought to apperceive it. ¶ On a time unto an aged father were come some strangers/ to whom for their refection he had do make good pottage & it happened that the same time came to him a brother moche abstynent/ & that eat no breed/ they sitting at table & begun to eat/ he brought chiches for himself & eat them in the company of the other/ & after that they were risen fro the table/ a aged father called secretly the brother & said to him/ Brother when thou shalt come hereafter tofore any men/ keep the well fro showing to him/ or from letting him apperceive thine abstinence or conversation/ & if thou wilt do any straight abstinence/ keep that in thy cell & go not out. The said religious hearing these words/ & inclined to them/ & determined to live like to the other/ & to eat such meet as should be brought in to the company of other religious folk. ¶ An other holy father said that the human ꝓuydence taketh away & cutteth from him all fattenesse & yieldeth him dry. ¶ An other old father said if thou wilt handsomely live/ it behoveth the in fleeing the world to flee fro the men in mocking the said world & the men that been therein/ & to repute & fain thyself to be a fool. ¶ An other little treatise reching how noman ought to judge any other. A religious monk being under the charge and congregation of the abbot Helye happened on a time a temptation or a cause for the which he was put out of the congregation. And he went up to a mountain unto the holy abbot saint Anthonye. And after that he had abiden by a certain time/ he sent him again to the congregation from whence he was departed/ but incontinent that his fellows saw him/ they put him out again/ wherefore yet eft once he returned unto the said father antony laying to him that they would not receive him. And for that cause the holy father sent to them such a parable A ship hath be in danger for to be perished in the see/ where she hath left the charge that she bore/ and with great labour & pain she hath be brought unto land/ ye thenne my brethren will ye drown and do perish the ship that hath be delivered. They knowing by these words/ that the said holy abbot Anthonye had sent him again to them/ and anon agreeably they received him. ¶ A religious monk had commised a sin/ for the which he was constrained by a pressed to avoid out of the church. The abbot Besaryon at that time being present arose up and went also out/ saying to him that he was a sinner/ as was the said religious monk. ¶ The abbot Ysaac dwelled in the deserts of thebaid/ and saw on a time among the other in the congregation of the religiouses/ among whom he saw one that was culpable of a sin/ for the which he judged the said religious. And in returning in to his hermitage/ weening to enter in to his cell/ he fond thangel of god which letted him to enter/ saying that he would not suffer him to enter in. And the said abbot asked of him the cause. And he answered him/ that god had sent him for to ask of him whither he would send that brother which he had judged/ & anon th'abbot kneeled down on his knees/ in repenting him of that which he had said/ & requyring of th'angel that he would pardon him. To whom he answered that he should arise/ & that god pardonned him/ but he advertised him that fro thence forthon he should beware & keep him from judging of any person/ before that god had judged. ¶ In the deserts of Sychye was fond culpable one of the religiouses that dwelled there for th'offence or sin of whom behoved all the old & ancient faders assemble together/ & by deliberation they sent for th'abbot Moses'/ praying him that he would come to them/ the which thing he would not do/ wherefore the principal among them sent to him/ praying him again that he would come to them all/ which had concluded to abide for him/ the which thing by him understanden/ took an old walet or sack full of sand/ the which he bore upon his back/ & so came in this estate unto the said aged faders. The which comen tofore them/ they axed him what thing it was that he bore. And he answered to them. These been my sins that run after me/ the which I may not bear/ & ye make me to come hither for to judge the sins of an other They hearing these words/ told to him nothing of the sin of the religious brother/ but voluntaryly pardonned him. ¶ The abbot joseph asked on a time th'abbot Pastor in requiring him how he might make himself a very monk. To whom th'abbot Pastor answered in this manner. If thou wilt in this world & in the other find any rest examine thyself in all thine affairs in saying to thyself/ what am I and with this keep the well fro judging of any other. ¶ An other brother asked on a time the said abbot Pastor in demanding him if I see my brother commyse any sin/ shall it be well done for me to hide it. The holy man answered to him. As oft & as many times as we hide the sin of our brethren/ god hideth ours And also when we disclose them/ god dyscloseth ours. ¶ A religious in plain congregation of monks/ died an open offence. And nigh to the place where the caas happened was a religious monk solitary/ which then by long time had kept residence in his cell without in any wise to go out. ¶ Thabbot of the same congregation transported himself toward the said religious solitary/ in showing to him the sin of the other religious monk/ & asked him what he ought to do therein. To whom he said/ that he should put him out of the company of tother. The which thing done/ the poor sinner went & put him in a cave/ where be wailed & wept long for his sin. And it happened that his brethren & fellows going toward the said abbot Pastor/ fond the said monk sorrowful weep/ went down in to the cave/ and fond him there much heavy and desolate. And prayed him that he would go unto the said solitary religious man/ but he would not/ saying that he never would depart fro the place where he was in/ and that he had concluded to die therein. The same brethren thenne coming toward the abbot Pastor/ rehearsed to him how they had founden the poor penitent/ moche heavy and despleasaunt and bitterly by weeping his sin. ¶ The abbot pastor considering his great contrition/ prayed them that they should go and say to him that he sent for him/ that he should come and speak with him/ which they so died/ and he came anon. ¶ The said abbot seeing him so contrite/ aroos and kissed him. And in rejoicing himself with him/ prayed him that they should take together their refection. And after the said abbot sent one of his brethren to the said religious in sending to him that for the good renomee that he heard say of his person/ he had desired of long time to see him/ how be it that for the sloth and latchesse of them both they had not yet seen each other. And prayed him that if he had then any leysyr/ that he would travail to come to him to the end that they might see each other. ¶ Thenne the said religious which had be accustomed to live solitarily that he never issued out of his cell/ imagined and said in himself/ that if god had not Inspired the holy abbot Pastor to send for him to come to him/ he was not advised to have done it/ wherefore incontinent he came to the said abbot Pastor/ which moche humaynly received him. And after that they had devised together of many healthful things/ the said Pastor said to him these words or semblable. Two men were in a place/ and each of them had in his cell a deed brother/ that one of them leaving his deed brother came to the cell of his fellow beweping the death of the other/ by the which words he gaaf to understand to the said religious/ that in forgetting his sins/ he was over rigorous to punish the sin of that other. then the same religious reducing to his mind that which he had done said to him. O virtuous man Pastor thou art in heaven on high/ & I am a low in th'earth. ¶ An other brother that said himself to be much dreadful asked of the said abbot Pastor how he might withstand it. To whom he answered/ that he should not despise nor condemn any man/ and that he should not be adversary to any person. And in this doing/ god should give him rest and should hold him in his cell without perturbation. ¶ In the deserts of Sychye/ was on a time made certain congregation of religious men/ among whom was put forth and spoken of a brother/ which was culpable of some sins. The abbot Pyor being in the said congregation/ held his peace & said nothing And when every man had said that him seemed good/ he departed fro them And after he came again/ and brought upon his back a great sack full of sand. And to fore he bore a little of the same sand in a little bag or walet. The other holy faders and religiouses seeing that/ demanded him what he would do with that sonde. And he answered them that it which was on his back in so great abundance/ signified his own sins which he had put behind him/ not for to Remember them/ and had forgotten them in such manner that he could not sorrow nor weep for them. And that which he bore before him in so little quantity/ signified the little sins of this religious brother/ that he saith he hath set to fore him/ that is to say in his remembrance & mind/ and he said that in leaving to correct his own sins/ which he said to be great/ he excercised himself in the correction of them of the said religious that were so little which I ought not to do said he. But I ought to set mine own sins to fore me and think on th'amendment and correction of them/ and pray god that he would forgive them me. The which words heard by the holy faders/ they all said that this way was salutary and healthful. ¶ An old ancient father said that a man how well that he were chaste ought not for to judge a fornicator. for in commysing the sin of fornication/ he breaketh the law. In likewise doth he that judgeth. For our lord which hath said/ thou shalt do no fornication. In likewise saith thou shalt not judge an other. ¶ A curate or other priest admynyster of a church/ came on a time unto a solitary religious man/ praying him that he would minister the sacrament of the altar to him/ the which he died gladly diverse times. And anon after came to the solitary monk another that accused of a sin the said priest/ the which coming to the said solitary man for to be comyned as he had be accustomed. And he might never do so much that the said religious solitary man would once open his door/ wherefore the priest seeing that/ anon departed. And incontinent the said solitary monk heard a voys which said to him these words. The men have take from me my judgement. After which voys herd/ he was ravished in a vision in such wise that him seemed that he saw a pit of gold in which there was good water. And with this he saw a leper or lazar that drew up of the same water/ & put it in a vessel. And how be it that the said solitary monk desired to drink thereof/ nevertheless he drank not/ because that he the haled it up was a leper. And the said voys said again to him/ wherefore drinkest not thou of this water/ what letting doth he to the the draweth it/ he draweth it up only & putteth in his vessel without any corrupting or wasting the said water. then the solitary returning to him self/ & considering the virtue of the same vision/ called again the priest/ & ministered to him as he died tofore. ¶ In a monastery of religion were sometime two brethren leading a moche fair & holy life. Each of them by his merits deserved to see & know his fellow to be in the grace of god. And it happened on a time that one of them on a friday in the morning issuing out of his monastery saw a religious monk which eat privily/ & he asked him in beholding him how he eat seen that it was not time of eting. On the morn which was that day in which after their custom that they song mass/ he was in that church with his brother & the other religiouses that which his brother in beholding knew the grace which god before had given him was departed from him/ whereof he was much sorrowful. And when he was come in his cell/ he asked him what thing he had done/ saying to him that he had not seen the grace of god in him as he had tofore. To whom he answered that he supposed not to have commised any ill/ neither in deed ne in thought/ yet again his brother asked him/ if he had spoken any idle word. And in Remembering himself of that he had said the day before say to him/ yesterday I reproved a religious man/ whom I fond eting in the morning/ & I trow that it be the sin that I have commised in as much as I have reproved him without to know what necessity he had But I pray the my brother/ that thou wilt labour with me in praying god during these xl days that he will pardon and forgive me my sin. The which thing they died/ & the said two weeks passed/ the brother saw the grace of god coming again upon his said brother/ by the which they were greatly comforted and thanked god. ¶ Here followeth an other treatise showing how one ought to have discretion. THe holy abbot Anthonye said that some there be that travail & tourmente their bodies by great & sharp abstinences. And said that in so doing because they had no discretion they deserved no merit against god. Some brethren came on a time to him for to tell to him some fantasies which they had had/ to th'end that he should say to them if they were true/ or if they were mocks of the devil. Now had they atte departing fro their hermitages/ brought an ass with them which was deed on the way. The which thing foreseen by saint Anthonye before they arrived to him/ he went again hem & axed of them/ how their ass was deed. then in answering to him they asked how he might know that he was deed. And he said to them that the devils had showed to him then they told to him that for the fantasies that oft came to them/ of the which the some were true/ & the other not true/ they were come to him/ to know how they ought byhave them to th'end that they might keep them fro error/ of which they held them content by th'example of the ass/ by the which he showed to them that such fantasies comen of the devil. ¶ An hunter on a time hunting wild beasts in a forest came & fond saint Anthonye dysporting with his religious disciples/ whereof the hunter was in himself evil content. The which thing saint Anthonye willing to show to him that sometime it is necessary to a prelate to condescend him to his subjects he said that he should set his bolt in his bow/ & draw his bow/ which he so died. And after he bade him draw depper his bow/ & so he died/ & yet he bade him draw more strongly. And as he would have drawn/ he answered him/ that if he drew more than reason/ he might well break his bow in pieces/ then said to him saint Anthonye/ that in like wise was it of them that alway laboured in the service of god. for if the brethren laboured more than measure/ anon they should be weary & travailed/ & might not bear the pain/ therefore it is need in like wise to forbear sometime rigour. The hunter hearing these things was greatly touched with compunction/ & prouffuted moche by the words of saint Anthonye. And after departed & went his way/ & his religiouses confirmed in the excercyte of virtues went in to their places. ¶ A certain brother required th'abbot Anthonye that he should pray to god for him. To whom he answered/ if thou hast no charge ne business of thyself in praying god that he keep the fro sin/ he shall have no pity of thee/ ne more shall I also. ¶ An other time said the said saint Anthony of some folk that he knew to be feeble & heartless. God suffereth not this people here to have any war or battles/ because that he knoweth that they be feeble & may not be it. ¶ Thabbot Euagrius said to th'abbot gluttony that he marveled moche/ how it might be/ that in so great a multitude of religiouses as were there & that had so great science & Instruction/ & had no virtues. Saying furthermore that the labourers & work men in Egypte were endowed with infinite virtues/ and said that many religiouses were not virtuous/ by cause they applied over ententyfely themself to worldly things/ but the labourers & work men of Egypt had gotten the virtues by their own & proper labours. ¶ The holy father gluttony said that a religious stranger dwelling in a strange province/ if he will be in rest & tranquillity/ he ought not to entremete with any worldly thing. ¶ Thabbot Mark said to the holy father gluttony that it was a good thing when a religious man taketh some consolation in his cell. And that he had seen a religious man/ the which had but one only plant of a cool in his garden/ & he had plucked it up/ to the end that he should not take thereof over great pleasure/ or over great delectation. To whom the holy father gluttony answered/ that the holy father Mark said well/ how well that it is necessary to some man to byhave himself after his excercitation. For if the same person that had dysplanted & pulled up the said cool/ if he had not in him this virtue to endure it/ he had noon other thing to do/ but to plant it again. ¶ Thabbot Peter which was disciple of th'abbot Loth said that he was on a time in that cell of that holy father Agathon where as came to him a religious person saying/ that he had will to dwell with the religiouses/ & for the cause he prayed him that he would say how he ought byhave him among them. To whom the said father answered/ that it was necessary/ that for the first day he entered he should take such & so good manner of living/ that he should never change it/ & that he should take in himself no trust of his works. The holy father Macharye to this purpose asked him/ what doth trust. To whom he answered that it is likeneth to the great heat/ the which when it brenneth/ maketh every man to flee from him. And also it corrupteth the fruits of the trees. Then said the holy father Macharye/ trust is an evil thing. The father Agathon answered/ that it is no worse passion than is confyaunce/ the which is mother of all other passions And it is a thing covenable & necessary to a religious person/ that he apply himself to virtuous works/ & that he take not in him self confyaunce of the same works/ how be it also that he be resident alone in his cell. ¶ We find that for the discretion of th'abbot Agathon. Some desiring to see him & to experiment/ if he were a man moderate & patient/ & not subject to anger or to ire/ came & transported them to him/ & said to him many Injuries in this manner. Thou art th'abbot Agathon/ & of the we have herd say/ that thou art a great fornicator/ & replenished with all pride & ambition To whom he answered/ it is true/ where of it me displeaseth. After they said to him/ thou art Agathon/ the great rayller full of Riotous words & of detraction And he yet answered that he was so. And furthermore they said. Thou art an heretic/ hearing the which Injury/ he said without troubling ne moving him self in wrath/ that he was none heretic. And they seeing his great patience/ asked him wherefore he had suffered & endured so long so great Injuries/ as were the first/ in confessing them to be true. And he had not in like wise suffered the last Injury. To which asking he answered/ that as to the regard of the said first Injuries he had attributed to himself/ & was profit to his soul to have endured theym. But as touching to the last/ by the which they accused him of the right enorm sin of heresy/ considering that this sin is the principal that departeth a man from the company of god. And that for nothing he would not be separate fro him/ therefore he would not endure it. They hearing his right honest answer were much marveled of his right great discretion/ & departed from him much well edified. ¶ The said abbot Agathon asked that which labour was more great whether to keep his body/ or to keep his soul. He answered that the body was likened to a tree. And said that to keep his body/ was as much as to keep the leaves of the tree. But to keep the soul is as much/ as to keep the fruit. And therefore it is written that every tree not bearing good fruit shall be hewn down & put in the fire to bren/ it behoveth us for the conservation of our fruit to have busy solicitude of the keeping of our soul. And in so doing to have constance in our good thoughts & cogitations. Also alway we have need of coverture & ornement which is labour corporal. ¶ Thabbot Agathon well discrete & sayge for well to intend & understand/ nothing slothful for to labour/ & suffisant in all things. And much strongly intentive & busy in labouring with his poor hands/ and much sober in eting & vestymentis. ¶ In a chapter general where as were assembled all the religiouses of Sychye for the determination of a certain cause. After the delyberation of the same came to them th'abbot Agathon/ which said to the said religiouses/ that they had not well ordained. The which hearing these words said to him/ who art thou that thus speakest. To whom he answered. I am the son of a man. Certainly it is written. O ye sons of men if ye speak verily justice. judge ye right wisely. ¶ The said abbot Agathon said that if a man yracundyous were so virtuous that he might raise the deed bodies yet it should not please god because of his ire. ¶ On a time came to th'abbot Achilles three old faders/ among whom there was one which was much obstinate in an ill opinion. The other twain each after other required the abbot Achilles that he would make a net for to fish/ to th'end that their monastery should have remembrance of him. And he answered to them that he would none make That other after made to him like request. To whom he answered/ that gladly he should make it for him The other twain some what having indignation of that he had refused to make the said net/ & nevertheless he had condescended to make it to that other which was opynate. And asked him/ what had moved him to make it sooner for him than for them. To whom he answered. I have answered to you twain that I would not make it/ & that it was not my pleasure/ for as much as I know well/ that ye be never angry ne wroth. But to this man I have grant to make it/ because that if I had not accorded to him to make it. I should have given to him occasion to say that by you or by other I had be advertised of his evil opinion/ & for that cause I have willed to make to him the said net/ and began to cut of the cord for to make the said net to th'end for to appease his courage/ & that he should not perish in that heaviness. ¶ Some rehercen of an aged holy father which had been during thirty year without eting of any breed/ and with out drink safe a little water/ the which said that he had quenched and mortified in him fornication/ avarice/ and vain glory ¶ The holy father Abraham advertised that he had said these words/ asked him if he had said them. The which answer/ ye/ and for to show that he had evil said The same Abraham made to him such a demand. I put case that thou interest in to thy cell. And in going in thou foundest a woman upon thy mat/ Weenest thou to keep the well fro thinking what she is. To whom he answered that/ nay/ But he should repugn well to his thought that he should never touch her. Then said Abraham to him/ then thou haste not slain fornication. For the passion is yet living/ but it is bound. And yet he said to him/ if in going by the way thou sawest stones and pieces of pots/ among the which thou sawest and apperceyvedest some to be of fine gold/ now should it seem to thee/ that thou mightest repute such and no better than the stones. He answered nay/ but he might well withstand it to his thought in such manner/ that he would not take ne gather them. ¶ And furthermore Abraham said to him/ if it be reported to the of two brethren/ that the one loveth the well/ and speaketh honestly of thee/ and that other hateth the and hath the in evil will/ and speaketh evil in detraction of the and of thine honour. I ask the if they both came to thee/ shouldest thou receive them egaly & with like courage. He answered nay/ but he would well constrain himself to do as much good to him that would him evil/ as to him that loved him well. And then said the abbot Abraham/ the passions lyven yet/ but they be some what bound & withdrawn by the straight living of holy men. ¶ One of the holy faders recounted that there was an old religious man living virtuously & labouring in his cell The which clad him with a mat On a time he transported him unto the holy man Ammon. The which seeing him to be clad with a mat/ said to him that the vesture was not him utile ne profitable. The said religious man said that he was much molested and travailed with three cogitations and thoughts/ the which he declared to him to be such/ that is to wit that it constrained him to depart from his place/ and to go in to an hermitage. That other was that it excited him to go in to a place so strange that none should know him. And the third/ that it admonested him to enclose him in his cell in such manner that he should not see any persene/ and that from two days in to two days he should not eat. To whom th'abbot Ammon answered that it was not expedient to do any of the three things/ but he counseled him that he should be resident in his cell as he had be accustomed/ & eat every day a little/ having alway in his heart the word of the publican the which is contained in the gospel/ and that in so doing he may be saved Thabbot Danyell said/ that when a man shall keep his heart in verdure/ he shall make his soul dry. Furthermore said the same abbot Danyell that when the body is strongly nourished it maketh the soul to become dry/ & when by abstinence it becometh dry/ it maketh the soul to be well nourished. Yet rehearseth the said Danyell that the abbot gluttony being in Sychye had a monk which alway stolen and rob that which the old faders had. The abbot gluttony desiring to keep him fro doing such thefts/ to th'end that he should not be finably dampened if he persevered. Brought him in to his cell saying to him/ that he should take all that were needful to him/ and that he should give him leave to take all/ foreseen always that he should no more steel ne rob any thing. And in deed he gave to him gold and silver/ and all that he had in his power. But nevertheless he could not give to him so moche/ that he could keep him from stealing. The old faders seeing that he would not amend ne keep him fro stealing/ putting him out of their company in saying/ if to any brother came any bodily sickness he must think on it and suffer it. But and if he be a thief/ and that he be warned to withstand him fro robbing/ and he will not do it/ It behoveth to put him out. For he doth the detriment of his soul. And all they that dwell with him been troubled with his vice. ¶ Thabbot Euagrius at beginning of his conversation/ transported him unto an old father/ and required him that he would give to him some good instruction and to help him that he might be saved. The old father answered to him/ if thou be with any persons/ keep the from speaking till thou be required. Euagrius touched with compunction by that word/ repent him to have over soon spoken. And said to the old father/ that he had red many books/ but he had not found such instruction/ and concluded to profit well therewith/ and departed from him. The said abbot Euagrius said that three things/ that is to wite/ oft to read/ to wake/ and to pray god/ yelden steadfast and constant the thought that is wavering and erring by vain cogitations and thoughts. Furthermore he said that abstinence ob meet/ labour/ and business/ lassen & maken cold the brenning of concupisbence. And to psalmody with longanymyte/ that is to say busily and continuation in virtuous works/ and to have a piteous heart. But he must do all these things in time covenable and opportune/ and by measure and attemperance. For if Inportunatly and without measure they be done/ they profit not long. And the things that little while endure/ been more noyous than profitable. ¶ I habbot Effren passing on a time his way/ at thinstigation of an evil fellow/ came after him a poor miserable common we man/ and began to flatere him/ desiring to draw him to consent to know her fleshly Or at less if she might not make him to do so that she should provoke and move him to ire. For never man law him thyde ne wroth to any person. And be seeing the said woman approuching to him he said to her My friend come and follow after me/ and when they were in a place public & common where as much people frequented/ he called her and said that she should come to him/ and so she died. And thenne after said to her/ now my friend lie down here to th'end that I do that which thou desirest. She seeing the great multitude of people that were there/ said to him. Ha fair father we be not in a place propyce to do it/ seen the great multitude of people that is here/ for here we should be confounded. How my daughter answered the holy father Effren/ if thou hast shame that the men should see thee/ how moche more oughtest thou be ashamed to be seen of god/ which showed the things hid in darkness. She hearing these words and all confused vanquished by the same/ returned without to accomplish her dampnabell will. ¶ On a time came to the abbot Zenon some brethren that asked him saying Fair father what sygnefye the words that be written in the book of job/ that is to wite/ that the heaven is not clean ne the world/ as to the regard in the presence of god. Then said the holy father Zenon/ that the brethren had left their sins/ and were curious and busy to inquire of heavenly things. As who should say/ that it was a curious demand and little necessary/ and that it had been to them more profitable to think on the edification of their consciences. Nevertheless he said to them thinterpretation of the said words in this manner That is to wite/ because that god only is clean and not defoiled with any vice For that cause it is said/ that the heaven ne the world be not clean in his presence/ that is to say to the regard of his purity & cleanness. ¶ Thabbot Theodore the farm said if thou hast amity or friendship wish some/ the which yet by inconvenient or sin of fornication/ thou oughtest to stretch thine hand to him for to raise him up if it be possible. That is to say to enforce thyself by sweet or rigorous admonitions for to make him leave his sin/ but if thou see him to be obstinate in running in to any error in the faith. And that he will not retrne to a good way/ thou oughtest incontinent to cut of and cast away his amity behind thee/ to th'end that peraventure by commoning over long with him/ he draw the not to the bottom of the swolowe/ that is to say to everlasting damnation. ¶ The said abbot Theodore came on a time to th'abbot johan which was a ghelding of his nativity/ that is to say that he never had any genitors. And in speaking together/ the abbot Theodore said to him/ when I was in the deserts of Sychye/ the work of the soul was our proper work/ the work of our hands was our proper passing. As who would say that the hermits or relygyouses that then were in Sychye took heed principally and most long to orisons and contemplations. And when sometime they laboured with hondy works/ it was only in passing a little time for to eschew idleness. But presently the work of the soul/ that is to say all works virtuous and healthful been left and put a back/ and intend not to labour/ but for thentenement of the body and to satisfy his dysordynat concupisbence. ¶ On a time an aeged father came unto th'abbot Theodore/ and as all amarveled said to him. Loo see one of our brethren/ which is returned to the world. To whom the said Theodore said/ that he thereof ought not to marvel. But when he heard say that any religious had so well withstanden the temptations of the fiend/ that had escaped without to be of him devoured/ then he ought to marvel. As if he had said/ that it is a thing difficile above all other things/ and worthy of great admiration when a man how well that he be virtuous can so much do that the devil may not do damn him. ¶ Yet said the said Theodore that many in this world have chosen temporal rest/ by the which words may be known that he would say to be impossible to have in this world certain rest or consolation temporal/ without first to have rest in his conscience. ¶ On a time some ancient faders transported them to the hermitages of Sychye with the which went the abbot johan Nave. And it happened that in eating on a time to gydre one of the most auncyentes aroos which was a priest/ the which entremeddled to give to them that sat at table a little vessel wherein was water for to take after their appetite. But everich of them having regard to the ancient of this holy father/ which was holden venerable/ refuseden to accept his service/ reserved only th'abbot johan the little/ the which when it came to his turn/ he presented to him the vessel/ and Incontynant he receyveded it/ whereof the other marveled. And some said to him that they were abashed much/ how he which was lest of all/ had presumed to use the service of one so notable a man. That is to say that he is aeged and virtuous. To whom he answered in this manner. When I arise fro the table for to give to my brethren water to drink. I rejoice me when they drink all/ to th'end that I may get of god some reward. Now I receive his water and accept his service/ to th'end that I be cause that he deserve some merit. And also to th'end that he be not some what angry/ if he had not some of us/ that would have his service acceptable. And when he had so said/ they marveled all of his discretion. ¶ The abbot Pastor axed on a time th'abbot joseph in demanding him when some temptations assayllen a person/ if he ought at beginning withstand them/ or if he ought to lustre them in to his thought. To whom the holy father answered/ that he should late them enter/ and after he should fight with them and withstand them. Anon after the abbot Pastor returned in to Sychye where as he made his residence. And certain time after a religious man comen fro thebaid in to Sychye in speaking of th'abbot joseph to some religiouses/ said that he had asked him/ how he ought to conduit him in his temptations/ and if he ought promptly resist and withstand them/ or else receive them and fight against them. And that the said joseph had said that he should keep him that he received them not/ but incontinent to caste them fro him. ¶ Thenne the abbot Pastor hearing these words of the said religious person/ and knowing that the said abbot joseph had counseled him to do the contrary/ departed fro Sychye/ and went to Panese where as the said joseph held them. And when he had arrived and entresalued each other. The said Pastor said to him such words. My brother I shall say to the wherefore I am come here. I have great desire to see thee/ and with this thou knowest I have manifested to the some of my cogitations and thoughts. And I demand of the on a time/ if to the temptations that comen to me. I ought incontinent resist and withstand them in casting them behind me/ or if I in any wise aught to receive them/ and then after to cast them fro me. To which thou saidest and answeredest/ that I should not readily cast them fro me/ but should receive them and after that I had fought against them to cast them fro me. Now I have sythyn well heard say of one of our brethren of Sychye coming fro thee/ that thou haste counseled him all otherwise to do. Therefore I am comen to know of the that thou say to me for to content my fantasy. ¶ then th'abbot joseph said to him. My brother thou knowest that I love thee/ certainly that dost the answered Pastor/ when the requyredest me to give the counsel in this matter Vnderstodest thou not that I gaaf to the as I would have given to myself Certainly yes said Pastor. Certainly said joseph. Mine advise is such/ that if thou or I gave place to temptations when they assailed us/ and after that we fight against them/ then we have the more merit/ than if incontinent we cast them away without to fight against them. In thus doing we be the more proeved/ and therefore I spack & counseled the as I would have done to myself/ but every man hath not the constance to mow withstand the temptations when they deliver to them over great entry. Therefore to him/ to whom I said the contrary. I said it for his most surety/ & by cause I knew him not ne what strength he had. ¶ The said abbot Pastor said that on a time that he transported himself in to the low parties of Eracleos unto the said abbot joseph/ the which had in his monastery a moche fair fig tree. And on a friday in the morning the said joseph and Pastor devising together/ the said Pastor beheld the said fig tree. And joseph said to him that he should eat of the figs that there were But by cause it was fasting day/ he would not eat. Nevertheless he prayed him in the name of god that he would tell to him the cause wherefore he willed him to eat/ seen that it was fasting day. And how be it that he eat not as said is/ nevertheless yet he was ashamed that he had not do that the said joseph had commanded him doubting to have done evil in as much as he had not obeyed to his commandment/ ymagyning that he had done it without cause. Thabbot joseph answered him that the old faders at the beginning had not acustome to command the young religiouses any thing/ that it were lawful to do/ but to the contrary commanded them to do things that seemed to be unprofitable & not decente ne covenable. And when they saw that they were ready to do all the/ which was commanded to them were it good or evil then they commanded them nothing but that which was reason. And so ought they to do because they knew that in all thing they were obeissant. ¶ A brother asked the said abbot joseph in demanding him what he had to do upon that which he said/ that he might not bear any temptations/ ne labour/ ne give alms. Thabbot answered him if thou mayst not do any of these things at the lest keep thy conscience clean from all evil toward thy neighbours/ & in this manner thou shalt be saved. For god asketh no thing but the soul without sin. ¶ Thabbot Ysaac of Thebayde deffended his brethren/ that they should not bring any children in to their monastery/ saying that in Sychye by th'occasion of children four churches had been deserted. ¶ Thabbot Longyn said on a time to th'abbot Lucius that he had three thought the grieved him/ that one was that he went in to an strange country. And the said Lucius answered to him/ if thou retain not thy tongue/ in what somever place that thou ghost thou shalt not be a stranger/ but if thou refrain it thou shalt be there a pilgrim/ After the said Longyn said to him The second admonesteth me to fast two days continual without eting. The holy father answered to him. Certainly my brother/ when by force of fasting thou becomest so crooked that thy heed boweth to thy feet. Yet for all that shall not thy fasting be agreeable to god/ if it be not done with a pure intention/ then is it need to make such fastings as been agreeable to god and to keep the fro evil thoughts. Yet again said th'abbot Longyn. That other thought is that I keep me from haunting with the men. And the said Luctus answered to him/ if thou canst not correct thy life in conversing with other. In like wise thou canst not correct thyself living alone solitarily. ¶ Thabbot Macharye said if we put in our remembrance/ that is to say/ if we forget not/ & pardon the offences that been done to us by the men we take away & cut fro our thought the virtue to have remembrance of our lord. But if we have remembrance of the evils that the devils excyten us/ we shall be virtuous & Inuyncyble. ¶ Thabbot Mathoys said that the devil knoweth not by what passion or sin he may principally overcome or subdue the soul. And therefore he soweth in us evil thoughts/ but he can not take them away again. Sometime be soweth fornications/ and semblably other passions. And in the wherein he seeth the soul to be most inclined then most ardauntly he ministereth that to him. But if he knew certainly the temptation to which the soul should be most inclined/ be should not admynyster to him so many temptations. ¶ Some rehercen of th'abbot Nathere which was disciple of th'abbot Syluayn/ which made residence in his cell in the mount Syna/ he lived only with things which were necessary for his body. But after that he was made bishop of the city of Pharan/ he made much more abstinence than he had do before/ the which thing seeing his disciple said to him. My lord when we were in the deserts/ we tormented not our bodies by straight & hard afflictions like as we do now. To whom he answered/ when we made in th'hermitage our dwelling/ we were in a place solitary & in rest. And for that cause I would well govern my poor body to th'end that I ran in to no sickness. But now we been in the world/ conversing with worldly things/ where we have moo occasions to sin than we had before/ the which it behoveth necessarily to cut of and cast away/ wherefore it is need to us to live the more soberly. And on that other part if of adventure I were seek. I should find here/ which should better help me/ than I should in th'hermitage/ by which I shall not lose the purpose of religion. ¶ A brother dwelling in an hermitage nigh unto th'abbot Pastor/ said to him on a time/ that he was sore troubled/ & that he would forsake his place and go in to an other. Thabbot Pastor demanded him what moved him to do so. He answered that he heard say of a brother being there some things/ by which he was not well edified. Thabbot answered to him that they were not true/ he replied to him again that they were. For the brother which had reported them to him was veritable & true. Thabbot said yet again that the religious was not true/ for if he had be such/ he had never reported such things. our lord hearing the voys of the sodomites crying to him for their sin would not believe it/ but descended & would see it with his eyen. The religious answered the right so he had seen it. Thabbot Pastor hearing these words/ began to look on the ground/ & took up a straw/ & asking him what it was that he held/ the religious said that it was a straw. After he looked up on high toward the covering of his cell/ & looking showed to him a baulk or a beam/ & he asked him what it was. And he answered that it was a baulk that sustained the weight & charge of the cell. Then said to him th'abbot. My brother hardyly set in thine heart & believe that thy sins be such & also heavy as is the baulk/ & the sins of whom thou speakest synystryly been like & as light as the straw. Sysoy hearing this word was much amarveled of his great discretion & said to him. Holy father as much as I may I bless & praise the. Certainly thy words been virtuous as precious stones. ¶ On a time priests of the religion came in to a monastery nigh by/ in which also was th'abbot Pastor. And thither came th'abbot Anub/ the said to him that he should pray thoo priests to take with them in charity such as god had given to them. Thabbot Pastor being long without moving him or to make to him any answer. then the said abbot Anub was angry & went out of the monastery they that were by the said abbot Pastor axed wherefore he had give none answer to th'abbot Anub/ because said he that I have no cause so to do/ ye know well that I am deed/ & a man that is deed speaketh not/ & therefore though I be here with you/ ye ought not to repute me living. ¶ A religious of a monastery of th'abbot Pastor went on a time a pilgrimage/ & arrived in a place where as dwelled a solitary religious/ the which was much loved of all them there about. And for his virtues came oft for to visit him. The same brother in dyvysing with him/ received to him some of the virtues of the said Pastor. And for that cause the said religious desired sore to see him. And after the said religious was returned in to his monastery which was in Egypte. Certain time after/ the said solitary man departed for to go thither/ and so long walked that he came in to the place/ where that the other religious had told him where he should find him. And when the said religious saw the solitary monk/ he was much joyous & made to him good cheer. And after the said solitary monk prayed him for saint charity that he would show to him his abbot Pastor/ which he died & brought him unto his said abbot saying to him. O venerable father loo here is a solitary religious man/ which in his province is much honoured & praised of all men/ the which desiring to see the for the good renomee that he hath herd of the is comen only hither to see yt. After that they were entresalued/ th'abbot Pastor received him joyously/ & after they had rested them together/ began the said solitary to speak of holy scripture & of spiritual & heavenly things/ but th'abbot Pastor gave to him none answer/ & the solitary religious seeing that he spoke not/ all wroth departed from him And to the brother that had brought him thither said in this manner. I have well taken in vain & for nought this way that I am comen to this holy father for to see him & to speak with him/ & that he deigneth not to speak to me. The religious hearing the complaint of the other/ transported him self to the said abbot Pastor & said to him. father abbot this notable religious which hath so great a fame in his country is comen hither for to see that & thou wilt not speak to him. Thabbot answered to him. I am not a man for to speak to him/ he speaketh not but of buy & of heavenly things. And I which am a man can not speak but of low & earthly things/ if he had spoken of the passions of the soul/ certainly I should w●ll have answered him/ but to high & spiritual questions I can not answer for I know them not. The brother after that he had heard this answer/ returned to the other solitary man/ & said to by that the abbot Pastor said to him. He thenne touched of compunction/ returned unto the said abbot/ & axed him what thing he had for to do/ of that his passions surmounted him. Thabbot beholding by said. Now thou art right welcome/ now I shall open my mouth to the And if I can any good word I shall say it unto the. finably after many fructuous colaconns' between them said The said solitary religious fond him self well edified/ began to say. Certainly I have founden here the right way of charity. And in giving graces & thankings to god which had given to him the grace to see one so holy a man/ returned in to his region. ¶ An other brother said on a time to th'abbot Pastor that he had commised a great sin/ for the which he would bear penance during three year. The holy father said to him/ that it was moche Then said the brother/ command thou that I do it only one year/ he answered like as he died tofor that it was much They that were present at these words saiden that it sufficed unto xl days The holy father yet said that it was moche/ & furthermore said. I believe that if a man repent him with a contrite heart/ & that after his repentance he do no more thing whereof he ought to repent/ that god shall receive his penance how be it that it be but three days. ¶ Thabbot Amon required on a time that he should say to him what counsel was best to give for to eschew dishonest thought/ & the desires the engendrens in the heart of a man. Thabbot Pastor axed by manner of answer/ that is to wit thou if the axe may glorify hyself of his cutting/ but if it were put to work & if there were not ministered to it wooed for to be hewn & cut. Certainly said he no. And in like wise may be said of foolish thought & desires dysordynat/ if thou give to them no matter obtempering to the same/ they may not overcome the. ¶ A like asking made th'abbot Isaiah to the said abbot Pastor/ to whom he said thus. As a cross full of vestement/ if it be long kept without opening/ the said vestment shall rote & destroyed Right so foolish thought/ which engendrens in our heart/ if we accomplish them not by succession of time/ they shall mynusshe & come to nought. ¶ Thabbot joseph asked on a time the abbot Pastor of the same thing/ to whom he answered/ the like as a serpent enclosed in his cave/ or a scorpion in a vessel stopped by long time been suffocate & slain/ in like wise the evil thought is the which by the subtlety of the evil fiend of hell been grown & multiplied/ a little & little they dymynysshe by the patience of him that suffereth them/ in resisting them with all his courage. ¶ Thabbot johan asked of th'abbot Pastor how he byhaved him in fasting And he answered to him/ that he that would fast/ aught every day to withdraw a little of his meet/ in such manner that he should not be full. And thenne the abbot joseph said to him. Then when thou were young thou fastest not two days without to eat every week. The holy father answered. believe me if thou wilt. I have fasted two days/ & three days/ & a week all whole. But the old faders have assayed & proeved all these things. And they have fond/ that it is a good thing to eat every day once & a little lass. And they have showed to us this regulier way which is most facyle & light. ¶ The said abbot Pastor said that a religious ought not to dwell in a place/ where he seeth any to have evil will against him/ for he shall not con profit there. ¶ A brother came to th'abbot Pastor & said that he should labour & sow his field that he had. And the grain & corn that he should gather/ he should distribute it to the poor people. The holy father answered him/ that he died a right good work/ and so departed with this good purpose/ & was busy to do more alms than he had done before. The abbot advertised of this thing asked of th'abbot Pastor/ if he feared not that god should be angry with him for to have counsel him so to do/ because that him seemed that in suffering him so to labour/ he departed him fro his proper vocation. which was for to pray to god. Thabbot Pastor hearing these words said nothing. And two days after he sent to the brother & made him to come to him. To whom in the presence of the abbot Anub he spoke in this manner. My brother what thing was it that thou askedest of me that other day/ when I thought on other thing. The religious said to him. Fair father I said to thee/ that I laboured & sew a field that I have/ & that the grain & corn that I gathered thereof. I dystrybuted to the poor people. Then said to him the abbot Pastor. I suppose that in so saying thou hadst spoken in the person of thy brother/ which is a lay man. Certainly to do so is not the work of a monk. He thenne hearing these words was much angry & said. I can do none other work. And I can not keep me fro sowing of my field. These words said he returned. Thabbot Anub hearing his answer was much displeasant of that he had said/ & said to th'abbot Pastor. O my brother I pray the to pardon me. The said abbot Pastor answered to him. That time that the religious spoke to me of this matter. I knew & considered well/ that this work was not covenable to a religious man/ but I answered to him after the good affection of his courage/ the which I had excited to the profit of saint charity. Now he is returned heavy & always he doth the said work. ¶ The said Pastor said if a man have commised any sin/ & he denied saying I have not done it & thou reprevest him not. In so doing the breakest his good courage/ but if thou say to him. My brother be not angry. And keep that from henceforth from doing evil/ thou oughtest with this to excite his courage to do penance. Also the said holy father said the experience is a good thing/ for by that been the men after more constant & the more steadfast He said furthermore when a man teacheth & warneth any man to do a thing/ that he will not do it himself/ he is like a pit the refresshyth all them that come to him/ & that with his water washeth & maketh clean all ordure & filth/ but he purgeth not himself/ & is full of filth & uncleanness. Also he said that he is a man that knoweth himself. ¶ Item he said that if three men been together/ of which that one is in rest/ that other is seek & thanketh god/ & the third admynystreth to the other two with pure & clean will/ these three been as of one courage. ¶ Item he said the shrewdenesse putteth out never other shrewdenesse. And therefore if one do to the harm/ thou oughtest to do well to him/ to th'end that thy good deed destroy his malice. ¶ Item he said that the religious that is full of noise/ is no monk. He that rendryth & doth evil for evil/ is no monk. And he that is irous & angry is no monk. ¶ A brother on a time came to the said abbot Pastor & said to him the many cogitations & thoughts came in his courage/ which made him almost to perish then th'abbot made to despoil him all naked & set him in the plain air & after said to him that he should open a broad his bosom/ & take the wind. To whom he answered that he might ne could do it. Then said the holy father/ if thou mayst not do that/ no more mayst thou defend the fro the thoughts & cogitations/ but that they will assail the. But it is in thy power to withstand them. ¶ An other brother came & asked him how he should dispose him of an heritage that was left to him/ he answered to him. Go thy way/ & come again within three days/ & I shall tell the what thou shalt do. The three days passed he came again to the holy father/ like as he had ordained. Then he said to him/ what shall I say to thee/ if I say to thee/ give it to the church/ the ministers of the same shall make good cheer therewith. If I say to thee/ give it to thy kinsmen and friends thou shalt have no reward ne retribution. But if I say to the that thou give it to the poor people/ thou shalt dispose it surely. Go thy way then & do that thou wilt. ¶ A brother asked of the abbot Pastor if he saw any thing/ that is to wite/ if he ought to speak/ he andswered to him that it is written/ he that speaketh of any thing tofore that he hath herd it he is a fool/ & runneth in to reproof & villainy. Therefore if thou be asked then speak/ & if not/ hold thy peace. ¶ The said holy father said furthermore that th'abbot Amon said that there is a man which all the time of his life bore an are/ and may no hew down the tree. And there is an other that hath the usage to hew/ & with a few strokes he smiteth down the tree/ by which are he understandeth discretion. ¶ An other brother asking the said abbot Pastor/ saying that he suffered in dwelling with his abbot the great hurt of his soul/ & asked him whether he ought to dwell & abide with him. Thabbot Pastor knowing that his abbot died to him wrong/ marveled him of that the religious asked him if he ought longer dwell with him/ to whom he answered/ if thou wilt/ abide there. The which answer heard/ he departed fro the said Pastor/ & returned & dwelled with the said abbot as he died before/ And after he returned again to the said Pastor and said to him that it grieved his soul. Nevertheless the said Pastor answered nothing to him/ wherefore yet he returned again to his abbot. finably he came the third time/ & said to the holy father/ that he would abide no longer with him. And thenne the holy father Pastor answered to him. My son thou hast done thy devour. Go thy way & be no longer with him/ in saying furthermore/ that a man that seeth his soul to be in danger/ aught not to ask what he ought to do for to eschew it/ when he seeth clearly that he may do it. Sometime some inquire of the aeged faders things doubtous & dark for to know/ that which they know well/ & for to be the better edified of their conversations. But of the open sins/ they ought not to ask/ but they ought incontinent to destroy & throw them behind them. ¶ Abraham which was disciple of the abbot Agathon/ asked of th'abbot Pastor in demanding him/ whereof it proceeded that the devils fought so strngly/ to whom the holy father Pastor answered. Sayest thou that the devils fight with us/ when we accomplish our evil wills/ for our evil wills been the devils the trouble & torment us to th'end that we accomplish them. ¶ A brother asked the abbot Pastor in demanding him/ how a religious man ought to keep redydence in his cell or habitation. To whom he answered for to keep residence in his cell as to that may be known & spoken openly/ is none other thing but to labour with his hands/ eat ones on the day/ to keep silence & to take contemplation in heavenly works/ but to profit in the same privily & secretly/ is that every man have dread of god/ shame to fore him whersomever he go/ & in such wise to keep & observe the hours of his service temporal/ that in this doing he be not negligent to think on spiritual things. And if it hap the one have not to do in some handy work. It behooveth him for t'eschew idleness to put himself in the service of god & to employ the time without any perturbation. And the conclusion of all these things is to seche the company of good and devout religious persons living & conversing holily/ and flee the company of them that been evil and shrews. ¶ Two religious persons came on a time unto th'abbot Pambo that one of them asked him saying. Fair father I fast two days together in the week/ & eat not but two little myches baken under the ashes. seemest thou that in thus doing I shall be saved/ or if I be deceived and beguiled. And that other brother said to him. I get by the labour of my hands every day two pens/ of which I retain that one for my living/ & that other I distribute in alms/ aught I be saved/ or am I deceived. And after these words they prayed him affectuously that he would give them an answer. Nevertheless he would not do it. Four days after the said two brethren religious having will to depart & go fro him. Some of the clerks & disciples of the said abbot Pambo/ prayed them that they would not be disposed of that their abbot had not answered to their askynge/ & that god should reward them. And furthermore they said that his custom was such/ that he spoke not lightly/ if god had not Inspired him what he should say. Thenne at their departing they entered in to the cell of the said abbot Pambo/ & in taking of him leave/ they recomaunded them to his holy faderhede/ in praying him/ that it might please him to pray god for them. Then he axed them if they would depart/ & they answered ye. And in beholding them in his mind/ & considering their works he began to write in the earth in saying these words. Pambo fasted two days hole in the week/ & eateth two little loves baken in the ashes/ is he therefore a monk/ nay and after he wrote saying Pambo receiveth of his works ij pens & dystrybuteth in alms/ is he therefore a monk/ certainly nay. And after that he was still a little he said to them that the works that they died were good But if they kept their consciences against their neighbours in so doing they should be saved. And with these words that said religious being well edified/ departed & returned in great joy ¶ An other brother religious asked the said abbot Pambo/ how he might do that the evil spirits/ that is to say the devils of hell defended him to do any good work to his neighbours. To whom the holy father answered/ that he should say no more so/ for in though words he made god a liar/ but he said to him absolutely these words I will not do mercy/ & said that god purueyeng for our caas against the said enemies of hell/ had said these words. That is to wite. I have given to you power to march upon the serpent & scorpions/ & to tread them under your feet. And in like wise I have given to you power upon the strength of th'enemy. Then said the holy father to the religious/ why defoulest not that the stinking and foul enemies. ¶ Thabbot Paladius said that it is of necessity/ that the soul that will live & converse according to the will of Ihesu christ/ to learn in the faith though things which he knoweth not/ & also that he show & teach manifestly that which he had learned. And if the soul do not everich of these two things there as she may do it/ it may be said of such a soul that she is withholden with a malady enraged. For the first principal & beginning to depart him self fro god/ is to have annoy & grievance to show & teach the good that he can. And when we have appetite that the soul alway love god. ¶ An other religious axed of th'abbot Sysoy wherefore it was that his passions might not depart from him. To whom the holy father answer/ that it was because that the veseels of the same passions were within him/ as who should say he received them over lightly. And furthermore he answered him that he should give to them their wages the they were worthy to have/ & they shall go their way. ¶ Saint Syncletyce said that they which by great labours/ & in peril of the see gather & assemble temporal richesses & have great things. Then they desire to get yet more & repute little or nothing that they have. And the worse is they set all their intent & affection to have & get thoo things that they have not. But we ourself which ought to enforce us to profit in religion/ have no charge or business of things that is to say of virtues that we ought to get/ & also we will not possess them which been to us necessary for to get that love of our lord. Yet said that good lady Syncletyce that the theridamas be two manner of heavinesses/ that one is to the soul utile & profitable/ that other corrupteth & is right dommegeable. Thenne the heaviness which is profitable is that/ when by cause of our sins we wail & weep for them/ & for thyngnoraunce of our neighbours/ & also in fearing that we fall not fro our good purpose/ to th'end that we may come to the perfection of all bound/ & this is the very spece of heaviness. That other heaviness the corrupteth the soul/ is that which the fiend sendeth to us without any reason/ that which th'old faders call it annoy or grievance/ & therefore it is necessary to us to cast it away with all diligence/ in making to god continual prayers psalmodyes & orisons. ¶ Yet said the holy lady Syncletyce/ that the fiend by his evil cautel exciteth sometime them that been contemplative to make great & inmoderate abstinences. And otherwhile he putteth in to their imagination that which is but reasonable/ to be hard & dyffycyle to bear/ when thenne we will discern thabstinence divine & wholesome fro the which is tyramnyke & dyabolyke/ we aught to observe & keep the things/ that is to wite/ that in all time we have one unmutable rule in fasting/ & that we determine not suddenly to fast four or five days continual/ & after we to fill the belly with great multitude of meats/ for that rejoiceth much strongly our enemy & adversary the devil/ for always that which is done without measure/ gooth to corruption/ let us not thenne suddenly cast away our armour/ to th'end that we be not found naked in the battle/ & by this nakedness taken lightly & put to death. Now our armour been our bodies/ & the knight is our soul/ wherefore it behoveth us to be diligent & keep us that we be ready to succour that one & that other. ¶ On a time two old faders camen fro the parties of Peluse unto the abbess Sarre/ & in coming thither they said that it was need to meek themself/ that is to say/ to purpose to her some words which should give to her cause of humility. They thenne arrived to her in devising together the one of them twain said to her/ that she should take heed & be well aware/ that she enhanced ne lift up herself in her courage/ & that she should not be proud in auauntyng saying that to her which was a woman were comen solitary religiouses. To whom prudently she answered that how be it that she was a woman of sex femenyne/ nevertheless she had the courage of a man as she would say that she was not so indyscrete for tenhaunce herself by over moche vaunterye. And moreover the said abbess said to them/ if I required of god that every man should have of me good reputation either were of me well edified. I should do so moche that I would be found doing penance tofore their yates/ but I seek not this vain glory/ but pray god that my courage & my works be reputed of little estimation against all men. ¶ Thabbot Ypericius said that he is verily wise that by his works/ & not by worded ensigneth & teacheth other. ¶ On a time came a noble man of Rome & be came & made himself religious in a church of Sychye/ which had had tofore a palace much greatly renowned/ & had a servant which ministered to him his necessities. The priest having the principal ministration of the same church/ considering that this religious man had be in his time delycatly nourished/ was diligent to send to him such good as god had sent to him/ or had brought to the church. And as he had dwelled & been resident in Sychye by the space of xxv year he became a man contemplative discrete & well rendermed. Thenne it happened that one of the religiouses of Egypt among other well famed/ hearing the renommed of the said religiouses came for to see him hoping to see him right hard & sharp life. The which in entering in to his cell/ humbly salued him/ & after their prayers made like as was their custom/ they rested & sat together/ the religious of Egypt seeing him clad with vestiment more soft & better than were the other religiouses/ & himself had but a mat of junks/ & an hide or skin upon him a little quysshon of grass under his heed/ & his feet bare with small hosen/ he was in himself astonied/ because that the other religiouses of the place had not be accustomed in such wise to live but hadden alway done & born/ as yet & bore more sharp & rigorous abstinence The religious roman having the grace of contemplation & prevydence knew thestymaconnestimation that the religious of egypt had of him/ & said to his servant that he should make ready some manner meet well dressed for to feast the holy father that was come thither/ the which servant in obeying his master set on the fire a few cool word that he had/ when they were sudden & hour competent was comen for to take their refection/ they took sufficiently enough & drunken win/ thenne the said roman was purveyed for to sustain his body which was enfeebled by sickness/ the even comen they psalmodyed twelve psalms/ & after they slept/ & at midnight in like wise they psalmodyed/ the religious of egypt arising early in the morning & taking his leave of the religious roman said to him. My father to god I command thee/ & so departed not well edified of the said roman/ & as he was a little which drawn/ the said roman willing to take away fro the religious egypcyen the sinister opinion the he had of him sent for him again by his servant/ & when he was returned/ he received him in great joy. After he asked him of what province he was & of what city/ to whom he answered that he was of the province of egypt/ but he had be in no city/ & after he axed him of what craft he was before he was religious & in what place he dwelled/ & he answered that he kept the fields & kept resydence there/ he axed him also where he slept/ & he answered in the fields/ he axed more upon what bed he lay/ whereto he answered/ where should I take a bed when I was in the fields/ as who saith he had none to lie on/ & he axed thenne how he slept/ & he answered upon the bare earth/ yet he axed what meet he eat & what win he drank/ & he answered as tofore/ what meet & drink should a man find in the fields/ how livest thou then said the roman. The egypcyens said I eat dry breed and if I eat any shalt thing. I drank water/ thenne said the Romaym the this was a great labour/ & yet he axed of him if he had any bain wherein he might wash him/ & he said nay/ but when he would wash him it was in a river when he would. And after that the old roman had known of the said religious of egypt/ all the things aforesaid/ aswell the manner of his first living as of his labour/ willing to ꝓuffyte with him/ told to him the life the he lived the time that he was secular/ in saying thus. My brother I will well notefye to you how I miserable sinner whom thou seest am born in the great renowned city of rome/ & in the same have had a great name in the palace of th'emperor. The which words hearing thegypcien was in his heart touched with great compunction/ considering that the life that he lad was much different from that which he had lad before/ & with great cure & besyves he heard the other things that he said that which also said to him that he had had in Rome great & magnyfyke richesses as well in houses sumptuouses as other possessions & revenues/ gold silver & infinity movable goods/ & in continuing & habounding in the said goods was comen & had yoleden himself in that little cell & in the solitary place where he was. Furthermore he said to him/ that he had had beds appareled & ●orned with gold/ & garnished with rich covertures/ for the which god had given to him this little couch of junks which that he had/ & the hide or skin wherupn he rested. But in stead of his robes & vestymē● which were wont to be rich & right precious/ he used poor & simple habylement wherewith he was clad. In his gardeners & banquets he dispended & consumed great sums of money/ & in stead of them he used herbs & cools/ & drank a little cup of win he had also a great sequely & rout of worldly & gallant servants/ in stead of whom our lord had inspired one only of his servants to minister & serve him/ & in stead of solemn baynes in which he had be accustomed to bain in/ he weesshe his feet in a little water/ & also used small hosen/ for to support a little the malady that he had in his legs/ And furthermore in stead of floy● haps/ melodyous Instruments/ & delycyo●s songs of music/ in which he much delighted in his divers & banquets/ he psalmodyed on the day twelve psalms/ & in the night in like wise as so moche/ & for penance of his sins passed/ he took but little rest/ which he reputed to be unprofitable service to god/ & when he had said all these things/ he prayed humbly the religious egypcyen/ that seen his infirmity & malady/ that in him he should not be slandered. The egypcyen hearing these things and considering his life & cell after the said holy father roman/ began to say. Alas to me my serable wretch where shall I become/ when I behold my life/ & thy life thou holy man. I find it moche & greatly dyfferente/ for in leaving the tribulations & great labours that I bear & endure in the world I am come to come solitary in religion/ where I have found more rest than travail/ & I have now that I had not tofore/ that is to wite a peaceable & casy life without any grievance. But thou roman thyself by proper will hast forsaken infinity pleasances & worldly delectations/ art come to life in this religious life/ which shall seem to worldly people/ to be to the great tribulation/ for as much as in stead of the said pleasaunces & delectaconns'/ thou hast chosen to live in humility & poverty. These words said/ the said religious egypcyen moche well edified of him/ & for his profit came after oft-times to visit him knowing that he was a man of great prudence/ & that could well discern the things doubtous/ as he that was full of the grace of the blessed holy ghost. ¶ An old father said that it was not of necessity to use so many words/ as men use now presently/ but the works been necessarily required/ that is to say/ that it be hoveth not so much to seche & search the words which have not fruit/ but the works which been profitable & fruitful ¶ A young religious man axed sometime of the old religious faders/ if any was pollute/ when he thought or dreamed some foul thought or dishonest. To the which asking/ after that the said holy faders had long disputed among them some said ye/ & some said nay/ alleging/ that if each man the thought such things was pollute/ they that be ygnorauntes & ydiot●/ & to whom oft-times cou●● many temptations with great difficulty shall mow be saved. But they saiden to be a thing much healthful/ when in thinking on vicious things/ it be resisted with all his force in such manners that it be not bodily accomplished. The brother which made this asking hearing their different answers/ the which seemed not to be suffisant for to content him/ he went to an other holy father better approved/ whom he prayed to be by him a certain of the troth of this thing. The holy father answered to him/ that every person after his measure shall render account before he shall be rewarded. By this answer the brother being in more doubt than he was before/ prayed him the more largely he would expone it to him/ thenne the holy father exponed it to him by such a similitude. There were two religiouses of whom the one was more virtuous than the other/ & departed fro their monastery for to go to do some of their affairs/ & it happened that the more virtuous man in passing his way or otherwise found a fair vessel of gold/ which was so rich & so precious that for the great richesse & precyosyte he was tempted to take it and bear it away/ but nevertheless the religious for the great virtue that was in him promptly & without great difficulty a● paint threw & rejected the said temptation/ & took not the said vessel/ certainly notwithstanding that he had be so tempted he is nothing pollute. That other religious came after which was not so virtuous as the first/ & found the same vessel/ & in beholding it he was tempted to take it like as the other was/ but he resisted not so constantly the temptation but abode more longer in that evil purpose by that the he had not the courage so soon ne so constantly to resist it as that other. Nevertheless he constrained himself in such wise that he took it not/ likewise may be said that he was not pollute/ & as touching to the retribution & reward/ it may be said that in so moche that he had had more pain to refrain his disordinate affection fro thaccomplysshement of the evil purpose/ of so much he ought to have the more merit. An old father said that he which executeth his will after his sensual apetyte/ is not in the grace of god/ nevertheless if he sin ygnorauntly/ he may return to our lord by penance/ but he the will follow his will/ which is not after god/ & will not inquire of good & just persons/ how he ought to conduit him in thobservation of his worthy & lowable commaundemenn but reputeth himself so wise/ that he will not ne deigneth not to use the counsel of other/ uneath and with great pain cometh he to the way of health. ¶ An old father was axed of a religious man what signifieth the words which been red in the gospel saying/ that the way the leadeth to life is short & straight/ the which old father answered saying thus/ the way straight & short is such/ that is to wite/ thou a man be farm & constant/ in resysting violently to his cogitations & thought/ in such wise that for the love of god/ & in obeying to his commandment/ he smite of & cast away from him all his evils & dampened wills. And to this purpose is founden in holy writ/ in the acts of the blessed apostles/ that they said to our saviour Ihesu christ. Sire we have forsaken all things & have followed the. ¶ An other old father/ the like as th'order of the religion is more honourable than the order of seculars. In like wise a religious stranger that is to say dwelling in a strange place & aught fro his birth ought to be the mirror of other in well doing in all manners to strange religiouses & needy for he ought better to know their indygences than he that never was forth out of his cell. An other aged father said that if a work man dwell in a place where there be none other work men/ he may not their profit. For the virtue of a work man consisteth in that/ the he enforce him to work/ & that in working he mynysshe not/ that is to say/ if he make it not better/ at lest that he make it not worse in the end than at the beginning. In like wise a slothful man if he dwell with a good work man/ he ꝓuffyteth/ or if he ꝓuffyteth not at lest he doth nought. An other said that a man which aboundeth in words// & putteth them in effect by good works/ is likeneth to a tree that waxeth green by thabondaunce of fair leaves/ & beareth no fruit. In like wise also as a tree charged with fruit waxeth green when that it is garnished with fair leaves/ right so a man that is fructuous by virtuous works/ rendereth himself green & delectable by his good words/ which exciteth & admonesteth other to do well by his example. An other aged father said that on a time a religious person which had commised a sin much great/ was after strongly displeasant in his courage to do it/ wherefore moved of compunction/ & desiring to do penance went to an old father/ & with out to confess him the he had done the said sin axed him such an asking/ if a religious had commised such a sin/ might he recover the way of health. The old father which was not much discrete hearing him/ answered & said to him/ ha' brother thou hast lost thy soul/ that which answer heard by the religious/ he said as despaired/ sith that he was lost/ he had no more to do for tabyde in religion/ & therefore he returned in to the world. nevertheless in going he concluded to go & manifest his sin to an other holy father named Syluayn/ that which was a man virtuous & replenished with great discretion. Coming thenne to him the said religious/ he durst not say to him his sign but in this manner/ that he had asked the other old father. Likewise he asked the same old abbot Syluayn/ the which in aswering to hy/ began to tell of holy scripture in saying/ the a man was not all dampened of his sin for reason of his thought only. The religious hearing his answer/ & taking in him courage & hope/ confessed his sin to the said abbot Syluayn/ that which his confession heard as a good leech/ ga●e to his soul a right good remedy which he took out of holy scriptures saying/ that alway he had remedy by the mean of penance that which was established for them that by very contryedern & charity converted them to our lord. And the same abbot enjoined to him healthful penance which he accomplished & died with right great courage & was afterward of right good & holy life. And it happened after some years passed that the said abbot Syluayn/ as by adventure passed by the place where as dwelled the old father/ which by his rigorous answer had put the said religious in desperation/ & told to him that which was happened in saying to him/ that the same religious by the moyen of his contrition & penance had in such wise ꝓuffyted in virtuous works/ that he was among his brethren as a star shining & Il●umynyng them/ that which thing ought to be noted/ specially by them the have power to correct the sins of other/ to th'end that they ought to beware to bring them in despair by fault of discretion/ & amiably to induce them to healthful penance. ¶ An other said that we be not dampened of our thoughts & cogitations for so moche as they bring us under/ & enter within us but if we use evils & resist them not/ they be thenne cause of our damnation/ & oft-times it happeth that by them when we do & obey them/ we lose our good virtues/ & by them also when we resist them/ we recover them & obtain a glorious crown. ¶ Another aged father said that a religious ought not to have any famylyaryte with secular people/ ne knowledge with wȳme●ne to trust in a child. ¶ An other brother axed an old father in saying to him that many temptations came upon him/ & he wist not how to witstande hem/ & prayed him that he would teach him how he might ouerco●●●●cym. To whom he answered that he 〈◊〉 not to resist against all/ but against one principally/ saying to him fourthermore/ that among great number of temptations/ there is one that is alway the chief/ that is to said the most evil/ that is to say the wert of all the other/ & that he to whom such evil tēptacō●s present them in so great number ought diligently to think & consider in himself/ that he ought tenforce to overcome them & cast them away from him/ & in the doing/ all the other shall go away & depart lightly. ¶ An other holy father excyting his brethren to resist their temptations said to them these words. I pray you my brethren/ that like as ye have refrained & restrained your evil operations. In like wise ye refrain & restrain your evil wills & thoughts. ¶ Also said an other holy father/ that he that will dwell in deserts/ or in th'hermitage/ aught to be discrete for to teach in such manner that he have no need to he taught/ & that he suffer not by default of wit any damage. ¶ An other old father was asked of a religious person/ how & by what work he might get the grace of god/ or by fastings/ or by wakings/ or having an heart piteous. To whom the old father answered/ that he might find & get the grace of god/ in doing those things that he said/ foreseen that he died them in good discretion. He said to him furthermore/ that many had given to their bodies great afflictions/ of which they had brought forth no fruit/ because that they had done them without discretion. And yet he said/ if affectuously we fast/ we learn all the holy scripture/ and let us set all our thought & affection to be true as david. And if in doing all the things/ we have not that which god willed that we had/ that is to wite charity & humility/ our fastings & other operations be stinking & abominable tofore god. ¶ There was an other brother being resident in his cell whom the devils would beguile/ & which appeared to him in likeness of angels/ warning him that he should be a serchour or enquyrer for his other brethren. After which apparition/ he transported himself toward an old father/ & said to him. Fair father I am come hither to the for to have thy counsel. For the angels have appeared to me in great light/ exciting me to go for my brethren in inquest to seche theym. The holy father answered to him. My son take none heed/ for they be devils which will deceive thee/ but if they come any more unto thee/ say to them/ dampened enemies I have nothing to do with you for to here you/ ne have ye no more to do with me. I shall well arise when I will for to do my things will ye or not. The same brother thenne concluding to observe thinstruction & commandment of the old father/ returned in to his cell/ & the night following/ the devils like as they had be accustomed camen to solycyte & excite him to do that as it is afore said/ but he answered them like as he was taught by the holy father. Then they said to him these words/ this evil man beguileth that as thou shall apperceive. In few days after the said brother transported him toward the said father 〈◊〉 to borrow some money of him. And when he axed him/ that other how 〈◊〉 he had it/ answered to him that he had ●●ne/ ne none would leanly him/ & he retorted to his cell/ where the said tends tempted him as they died tofore/ & saiden to him that he which had letted him to do that the they had admonested him to do/ had deceived him/ & that he was but a liar/ & he which had refused to lean him money/ saying that he had none/ how be it that he had enough to lean him/ wherefore he might know that he was a liar. The brother thenne rising early on the morn came to the said old father & told to him all that he had heard/ the which answered to him that it was truth that he had the money but he would not leanly it him/ because that he knew well/ if he had lent it him that he shoal have evil used it to the hurt of his soul/ & for the cause he had leverlye/ & in lying to break one of the cōmaūdemē●● of god/ than to be cause to make him to break ten/ in leaning him the money/ by which they both might happily have run in myscyef & great tribulation. And after said to him that he should no more give hearing to the devils which would beguile him. The religious brother comforted by the words of the old father returned in to his cell/ was better content than he was before· ¶ Three religious brethren camen to an old father in Sychye/ the one of them said to him/ that he had so much studied the old testament & the new/ that he had all retained it in his mind. And the holy father said to him that he had well acquitted himself/ & the he had replenished all the heaven with words. That other said that with ●●honde he had written all a long 〈◊〉 new testament. And he answers him that he had filled all the wynde●● with papyer. And the third said to him/ that he had be solitary in his cell/ that the grass was grown in the entry. To whom he answered that he had put away from him the virtue of hospitality. ¶ Some faders recyten of an old virtuous man that which oft-times when any man came to him for to ask any good Instruction for to be well edified in his conscience He said to him of good affection. Now sith that thou comest to me for to have counsel of me. I shall say to the for to give to the good counsel what thing we have to do/ thou must imagine that I am here as god sitting in his judgement/ for to decide & judge the doubtous causes that thou askedest. Now ask thou what thou wilt/ & I shall answer to thee/ if thou sayest have mercy on me I shall answer to the in the person of god/ if thou wilt I have pity on thee/ have thou pity & mercy on thy brethren/ & in so doing I shall have mercy of thee/ & if thou wilt that I forgive thee/ forgive thou thy neighbour/ wilt thou then say the god be cause to damn thee/ or to save the. Certes nay. But it is in us to be saved if we will be saved. ¶ Some other said of an old father being in his cell/ the which was much penyble in labour/ that on a time in labouring in his cell/ a holy man came to him. And as he entered he heard that he spack & chid as there had been moo men with him saying. Ha how for one only word have I lost all these things. That other being withoutforthe wend that he had chydd●●th an other/ & knocked at his dote for to go in and to appease them/ & he entering in & seeing that there was none but he alone/ asked him where he was to whom he had chid. To whom he answered that he chid to himself/ because that he had late retained in his mind xiiij volumes of books And as he issued out of his cell a little/ he had heard a worldly word/ which had made him to forget all that which he had estudyed/ and complained him of that which in coming for to do the service divine/ that word only that he had heard/ came to him in his mind/ and for that cause he died chide against his thoughts as said is. ¶ An other said to an old ancient father/ that sometime when he was heavy of sleep/ he might not arise at hour covenable for to do his service/ & when he saw the hour passed/ he was ashamed & disposed that he could not done say his service/ and asked how he ought to do The old father answered to him. If this Inconuenyent hap to him any more to sleep unto the morning/ that nevertheless when he a work/ he should arise/ and shut his door & windows/ that is to say/ he should cast from him all occupations temporal/ & do his service. For it is written that the day & the night be ours/ and in all time we ought to glorify our lord god. ¶ An other old father said that therben some men that eaten much/ and yet they have great hunger. And also there been some that eaten right little/ and have none hunger/ but been full. And alway they have ●oost merit and thank/ been they that eat and have hungres/ & more than they that eaten little and been full. ¶ An other old ancient father said/ if it so happened that between the and an other were moved any Riotous words/ and thy adverse party denied to have said the said word/ beware and keep the well to enforce the against him saying that he had said it. For in so doing/ thou shouldest move him more strongly in ire, and shall mow say to the that he had said it/ where it were better that the question were suspended in saying that he had never spoken it. ¶ A religious man asked and demanded of an old ancient father/ saying. I have a sister which is right poor/ if I would do to her any alms/ is it not all one/ as though I died it to any other poor person. The old ancient father answered to him/ nay/ by cause that the blood excited him to do more to her/ than to any other person/ and in so doing he might err/ in esteeming the alms to be better employed on his sister/ than to the other person/ the which should be yet more poorer than his said sister. ¶ An other old ancient father said/ that a religious ought never to herkene any people that chyden/ ne slandered each other. ¶ An other said/ beware that thou herkene not/ ne to receive agreeably all though things that been said to thee/ ne give to every word thy consenting. ¶ An other s●●d that a man should be sloth & 〈◊〉 bylue/ & prompt & ready to 〈◊〉 ●e truth. ¶ An old 〈◊〉 ●yent father said/ that if a religious person being resident in his cell/ purpose for to do any good work/ and in that purpose he have any variation in his courage in ●uche wise that the love that he ought to have to god be so cooled that he put not in effect the same purpose/ thenne assist & present them to him the devils which trouble him in such wise/ that they make him to understand the contrary/ that which seemeth to them good. ¶ An other religious said that at the beginning the religion was instituted/ that alway & as oft that thou religiouses of any manner religion assembled them for to speak of any healthful thing for their soul's/ they departed them each of them a part/ & so departed prayed to god/ that he would to they the grace to determine well to his honour & praising the thing for which they were assembled/ but now in these present days/ when we gather & assemble together. we occupy us in noises & debates/ & draw each other in to the deepness of hell. ¶ An other said that if our soul be conduited & ruled by soberness/ lightly it shall mow keep our body fro sin And if in such wise we may not conduit us at less way we ought to enforce us with all our power & strength to keep us from evil using our tongue to th'end that we have not so great occasion to sin. ¶ An other said that for to pray god & to knowledge his be nefaytes that he doth to us/ & is necessary for to that end be we in this world/ & it sufficeth not to teach other to do well by words only/ but it behoveth us to excite them examples of good manners. For it is a strange thing to say with the mouth/ that a man will not put in effect by works. ¶ An other said that it be hoveth of necessity to the religious that will solitarily live in his cell to have alway some manner work to occupy him self/ if he purpose to serve god/ for the devil cometh oft for to put him fro his good purpose. nevertheless when he findeth him busily & virtuously labouring be it in divine service or other good work/ he is constrained to depart by cause he findeth none occasion/ that he may tarry with him/ but if of adventure by force of temptations/ & for default to persist in good works he fall in sin in such wise that he have upon him power and domination/ yet he ought not therefore to have despair. For oft-times cometh to him the holy ghost/ to th'end to reduce him to good way/ by which he ought to enforce him to open the way by good works to th'end that the devil by his malice make him to return back. ¶ On a time the religiouses of Egypt came to the hermitages of Sychye/ for to see the old faders the dwelled there. They being arrived & comen after that they had frequented among them/ they knew that they were much feeble of over long fasting. And they after their fasting/ took their refecconns'/ & for their great abstinences they were Inmoderate in eting/ whereof the religiouses of egypt were amarveled. Their sovereign abbot that knowing & willing to take away the slander/ concluded in him self to preach/ & in deed preached of this matter in the church of Sychye in saying to his religiouses/ that they should fast and augment their abstinences They of Egypte that were comen thither would have departed/ but the said abbot retained them and desired them to fast in like wise. And they were content to do so by two long hole days enduring/ whereof they were sore grieved & feebled. But they of Sychye which had begun their fasting sooner than the other/ fasted an hole week/ & when the satyrdaye was comen the religiouses of egypt token their refections with them of Sychye/ in so doing for as much as the said religiouses of Egypt enforced them to eat hastily & greedily/ one of the old faders of Sychye took the hand of one of them saying that he should eat soberly as religious men ought to eat/ the other put his hands fro him & said that he should let him be in peace for he died almost for hunger/ & thenne replied the old father to him in saying. If ye of egypt in fasting but ij days only/ have suffered this fast inpacyently/ wherefore & by what reason have ye wondered on the brethren of Sychye though they take with good appetite their refecconns'/ after that they have fasted an hole week without eting of any thing/ like as they have been accustomed to do or dynaryly. The other hearing these words/ & considering by their great abstinences/ the great abstinences of the other/ were sorry & disposed of that they had said & dyden therefore penance/ & so well edified of the Sychyens they returned with great joy unto their cells & habitations in Egypt. ¶ A secular person renouncing the world took thabyte of a monk/ & went to thermitages & enclosed himself in a cell saying that he would be solitary. Certain old faders his neighbours advertised that he had avaunted him to lead a solitary life/ camen to him & put him out/ & after constrained him to go about the cells of the brethren & do penance of the foolish words that he had spoken in requiring each of them that they would pardon him/ & that he was not solitary but late had take the beginning of the life of a religious person. ¶ Some old faders saiden/ if thou see a young adolescente of his presumptuous will would sty up in to heaven/ that is to say enhance himself in presumption & vain glory/ thou oughtest to take & retain him by the foot/ that is to say/ to correct him sharply in refraining his foolish affocconns'/ & to make him to tumble to th'earth/ that is to say in humility/ for he ought not ne appertaineth him so to do. ¶ A brother said unto an old father/ that he desired a good brother after his will for to dwell with him. To whom the old father answered/ to him thou sayest well my lord. That other affirmed that it was all his desire/ not knowing that the old father was ill content with his folly. then the old father seeing that the said religious esteemed/ that the said old father took his words in good party/ said to him these words or likewise. Then if thou fondest a religious person according after thy will/ wouldest thou dwell with him. Certainly that would I answered the young religious. Then answered the old father to him/ that it is not then to th'end/ that thou shouldest follow his will/ but that he should follow thine/ & that thou shouldest rest thyself in him/ the brother by these words knew what the old father mente/ & fill down to the ground offering himself to do penance therefore saying. Fair father I pray that that ye forgive me my folly. verily I me glorified strongly of that which I supposed to have well said/ where as I understood not well myself. ¶ Two brethren german renounced the world/ of whom he that was the lass of age had first begun to ensue thestate of religion. A little time after the they were religious/ came to them an old father for to visit them/ to whom they presented a bacy●e for to wash his feet/ & he that was youngest of age offered him to wash his feet. then the old father held his hands & put him away/ & suffered him that was oldest for to do to him that service/ how be it that the first coming to the monastery had been accustomed to do it/ the which thing seeing the brethren that were there assistant said to him. Reverend father this brother which is younger of age hath been religious tofore the other. I retch not said the old father. I will take away the first entering fro the younger/ & I will give it to him that is most of age. ¶ An old father said/ the prophets have together written the books serving to our doctrine. Our faders been comen after which have put to many things/ & after been comen their successors which have recommended them to their remembrance/ that is to say that they have well studied them/ & finably they been comen of the generation that we been of/ which have written them in skins of parchment and that done they have left them lyestylle in their windows. ¶ An old father said that the stock that the religiouses usen to were/ is the sign of innocency that other habit of which they cover their shoulders & bynden their heeds/ is the sign of the cross/ & the girdle by which they gird them is the sign of strength/ & therefore said he that they ought to be conversant after the sygnefyaunce of their habit/ saying that in doing all things by good desire/ they shall never fail. ¶ Here after followeth an other little treatise teaching how a man ought to live soberly. And beginneth in Latyn. Frate● quidam. A Brother moved of devotion prayed th'abbot Arsenius that he would say some doctrine or teaching. To whom the holy father answered/ what somever thing that thou dost/ enforce the alway that thy will & thought be ruled after the will of god/ in such wise that the works of withoutforth/ ●e first withinforth ruled after the judgement of right & reason/ & the said holy abbot said/ if we ask for god/ we shall find him/ & if we keep him/ he shall dwell with us. For as the gospel saith Ask & ye shall have/ knock & it shall be opened to you. ¶ Thabbot Agathon said that a religious man ought not to suffer the his conscience remorde ne grudge of any thing. The said abbot had be three days during his eyen open when he should die the which seeing his brethren/ touched him & asking. Abbot where art yu. To whom he said. I am in the presence of the great judge for to receive my salayre after my meryl & deservings/ how fair father/ ye have lived alway after the law of god/ wherefore dread ye/ thenne answered th'abbot. Alas my children I know not if ever day of my life I did any work pleasant to god/ for I am of frail condition/ thenne after said the brethren/ hast that not very trust & affiance that the works that be done in charity/ bryngen a man all straight to heaven. To whom he answered all that we do is on certain unto the time that we come tofore the great judge/ & therefore I presume not of my works/ for the judgement of god/ & they of the men been well different/ & as they would furthermore have axed him of some things/ he said to them/ keep ye charity among you/ & speak no more to me/ & anon after he rendered & yielded up his soul to god/ & in his death appeared a sign/ by which he showed in his spirit/ that he rejoiced him as he had saluwed his friends And this preceded of that which he had well kept the commandments of god/ without the which none may come to the port of health. ¶ It is recounted of th'abbot Ammoys/ that when he went to the church/ he would never his disciple come nigh him/ & if by adventure he approached him for to ask him any thing. Anon he said to him the he should with draw him far fro him/ saying the in speaking of things ꝓuffytable/ men may sometime speak of vain things & perilous for the soul/ & therefore it is better to be still and speak not/ than to speak evil. ¶ We have also of saint johan baptist/ that in th'age of his youth he fled in to desert/ to th'end the he should not defoylle him self with evil speaking. Thabbot Ammoys asked of th'abbot Asee. Fair father how seest thou me Thabbot Asee answered as an angel And after that yet again the said abbot Ammoys asked again. How seest thou me now/ th'abbot Asee answered/ me seemeth now said he the I see sathanas/ for incontynente that thou warnedest me for to make my saluing/ it seemed that thou smotest me with a glaive through the heart. By this is showed that the proud & evil persons may not endure/ till that some man correct them of their vices. ¶ Thabbot Alones said the if a man say not in his heart. I myself & god only been in this world/ a man shall not have rest in his conscience/ & that he understood thus. In the world arn but two manners of living/ the one is to live after the law of god/ & that other after the world. ¶ The same abbot Moses said that a man if he will/ may in a day deserve by good operations so much/ that he shall win heaven at th'end. ¶ Thabbot Bysaryon in his dying gaaf to his brethren one such a teaching or ensignment. My brethren said he/ a religious person ought to be the very light of other/ by good life & by good example. For it is written in the gospel/ ye been the light of the world. ¶ Thabbot Danyell & th'abbot Ammoys on a time walked together/ thenne said th'abbot Ammoys. Fair father when shall we go in to thy cell/ th'abbot Danyell said/ who is he that may take away god fro us/ there is no person that may take him fro us/ for when we were in our cells/ he was with us/ & now that we be out of our cells/ in like wise he is with us. ¶ Thabbot Euagrius said it is a great thing to pray god without to have any letting/ but it is a greater thing to sing & psalmody without to have any enpesshement or letting. This same abbot also said/ remember the alway of thy last end/ & of the great judgement of god/ & the shalt never offend god. ¶ Thabbot Theodore said if god punish us for the neclygences that we do in singing & psalmodyeng/ we shall never be saved. ¶ Thabbot Theonas said that our thought is so much enpesshed & let by worldly things that we been full of concupyscences/ but we ought to withdraw us by the grace of god. ¶ Some brethren camen oft for to tempt an holy abbot named johan the short because he led a straight life/ & for to give to him occasion to speak they said to him. blessed be god/ it hath rained suffysasstly this year/ in so much that the palms been well aroused & watered/ & begin to burgene & bring forth leaves green & pleasant. Thenne answered the holy abbot/ my children right so is it of the holy ghost when he descendeth in to the hearts of men he arouseth & watereth them & maketh them to bring forth leaves in the dread of god/ & maketh them to renew by the plenitude of grace. Some brethren said that the same abbot had made a raylle in his garden/ but because of his contemplation/ he knew not that it grew till that it was of a great height against the wall/ & had then levys well great. ¶ There was sometime in Sychye an old man of good life/ but he was much forgetefull/ the which for to ask coūs●yl of his affairs/ went to johan the short & when he was there/ the holy abbot gave to him counsel upon that which he axed/ & so returned/ but anon as he was in his cell he had forgotten the which had be said to him/ & returned again & axed counsel as tofore/ but assoon as he was departed fro the place he forgot it/ & for shame he durst not return for dread lest he should let the said abbot. Yet nevertheless he returned & said to the said abbot. father the knowest well that I am much forgetefull/ wherefore I am afeard to come oft to the for letting of the. To whom the said abbot said/ light this c●̄dell/ so he died/ & after he said/ now light yet all these candellies with the first candle/ & in like wise he died. After he axed him the light of this candle is it any thing lassed to have lighted the other/ the old man answered nay fair father/ & thenne said th'abbot to him. In like wise am I not lassed ne angry when thou comest to me for to counsel thee/ & therefore without to make any dyffyculte come alway hither when the shall have need/ & thus by the patience of them both/ the forgetefulnes went his way/ & by this it appyereth that they of the country comforted each other gladly. ¶ A brother feebled by sckenes said to the said abbot johan the short that he was strongly seek/ & therefore he axed when his brethren called him to labour/ if he ought to go or nay/ in saying o● the one side I have avowed obedience/ that excited me to go thither/ & on that other side the grievance of my malady agaynsaieth me. The holy man answered me. Caleph the son of jenophone said to Ihus the son of Nane. I was xl year old when I was brought in to this country. & now I am well lxxx year old/ & not withstanding yet am I strong for to enter in to battle & to fight/ & for so moche do thou semblably/ & enter in to labour if thou mayst with thy brethren/ or else enter in to thy cell/ & bewep & wail thy sins by thyself/ & thenne if they find the weeping/ they shall not make the to come out. ¶ Thabbot Cassianus said that an old man prayed on a time to god/ that when he heard vain words that he might sleep/ & when he heard the word of god that he might never sleep. And to this purpose he recited this/ that one time as he preached to his brethren/ they slept all/ in such wise that they understood not his words/ but for to show them that the devil was cause thereof/ he began to speak of vain words & idle/ & incontinent all his brethren awoke & very diligent to here him & to lawhe. then the holy father wailing said/ when I spoke to you late of holy scripture ye slept & understood nothing/ but when I speak of vain things/ each layeth to his ere/ & ye be more busy to here idle words than the words of god/ wherefore my brethren I admonest & warn you that when ye ought to here the word of god/ keep you from sleeping/ for know ye that it is the devil that letteth you to here the healthful predications. ¶ Thabbot Pastor being in his young age went unto an holy man for to ask him three things. But when he was comen thither he forgot one of them He returned in to his cell/ took his key for to open his door/ & in taking it he remembered the thing that he had forgotten & incontinent without opening of his door he returned thither from whence he came. And when the holy man saw him/ he said to him/ thou hast hasted the sore to come again. The young man answered/ as I opened my door I remembered me of that I had forgotten/ wherefore without opening of my door I am comen to the hastily. Thenne said to him the holy man thou shalt be one time a very pastor/ & shalt be renowned through all Egypt. ¶ Thabbot Ammon came to th'abbot Pastor saying/ if my neighbour come in to my cell/ or if I go in to his/ ought I to return with him. The holy man said/ that should be well done/ for youngth hath need of great ward & keeping/ the abbot Ammon said afterward/ & what should the old men do. Pastor answered the old men now constant/ wherefore they have not so great need of ward & taking heed to/ & thenne said the abbot Ammon if I will speak to my neighbour/ aught I to speak of scripture/ or else of thou words of old faders/ th'abbot answered/ if thou mayst not be still/ it better to speak of the words of the old faders than of scripture For oft-times it is dangerous to speak of scripture to them that understand them evil. ¶ On a time one axed of the abbot Pastor how a man should keep him from many filths bodily & ghostly/ & he answered/ if a man will live cleanly as touching the body & the soul/ he aught to live soberly aswell in meats as in words/ for a man glotonous may not live justly ne long/ & after the common saying/ glotonny maked & caused m● men to they than the sword or glayn ¶ It is said the th'abbot Pastor made ne did ever any good work/ but if he remembered it continually an hour tofore And thenne after he achieved his work/ willing by this to show/ that in all works/ he ought first think on it/ to fore he do it. ¶ A man axed on a time of th'abbot Paysyon/ how he might dread god/ to whom he answered. Go & join the with a man dreading god/ and anon thou shalt dread as he doth. And hereto accordeth the psalmist. Thou shalt be holy with holy men/ & evil with evil men. The same holy man said that the dread of god is the beginning & the end of all goodness/ witness of the psalmist the saith/ that the beginning of sapience is the dread of god. We have also example of Abraham to whom our lord said after that he had made an altar for to sacrifice to him his son Ysaac. I see well now that thou dredest god. Yet also the said abbot said/ the none ought to dwell with men full of noise & debateful/ ne with them that love strife. He said also that an abbot named Loath said on a time to th'abbot Peter/ when I am in my cell. I am in peace of conscience/ but when any cometh thou to me recounteth worldly things. I am troubled. And this holy abbot said when one axed him of worldly things. Brother thy key hath opened my door. And when he was axed what that was to say. He answered/ if any come to the that is in thy cell & the axedest him of worldly things/ the openest the gate of his thought/ & heareth oft things that profits to him nothing. ¶ A religious man ought when he seeth any brother speak to him to exhort him to weep & bewail his sins. And in so doing he shall give him good doctrine. For there/ where as is never weeping ne displeasance of evil deeds/ there may be no pure conscience ¶ An other brother said to the said abbot/ when I am alone in my cell. I by weep my sins. But when there is any with me/ or ell●s that I go out. I find none occasion to weep. Then answered to him th'abbot. Thus then is not lamentation alway subject to that but thou hast it only for a tyme. After this the brother asked him what was it to say/ the holy father answered/ that a man the desired to get any virtue/ he aught to seek it in time & in all hours/ yet uneath shall he mow find it. And if he search & seek well he shall find it to his profit. ¶ A brother said to th'abbot Sysoys. Fair father I have great desire to keep mine heart clean from sin/ to whom the holy father answered. How may we keep our heart clean/ if our tongue hath the gate open/ as who saith/ that a man overmuch speaking may not be without blame/ & thou that cessest not to speak evil/ how weenest thou to keep thy conscience clean fro sin. ¶ Thabbot Syluayn dwelling in the mountain of Syna had a disciple/ the which willing to go in thexpedition of some of his affairs/ prayed the said abbot that he would arrouse or water his garden. The holy abbot ravished in contemplation took water & his visage watered the said garden. And in so doing came an other that asked him whyhe had covered his face. The which answered that he had done it to th'end that he should not see the flowers of the trees the were there/ that in seeing them he were not enpesshed ne let to leave his contemplation. ¶ Thabbot Serapyon said/ all in like wise that as the knights which been tofore their prince & captain in battle/ aught not to look here & there for to flee/ but owen to fight vayllyantly. In like wise the religiouses and other that have given themself to god ought not to behold the worldly things/ ne also to behold the bodily pain/ for if they so do/ they shallbe herteles & fearful. ¶ Saint Syncletyce said/ we desire all to be saved/ but by our negligence we lose oft our health/ & we will do no pain to have & get it. ¶ Furthermore said saint Syncletyce/ let us live soberly. For by the five wits of our body/ the thieves enter for to rob the virtues of our soul. And we see if the windows of an house be opened that the smoke entereth lightly in to it. In like wise if our five wits be opened unto the things of the world/ anon our soul is obfusked by the smoke of sin. ¶ Yet said the same saint Syncletyce that we must be armed on all parties against the enemies/ for they enter both within & without. And as we see sometime the ship withoutforth troubled with the wawes & flood of the water/ & oft-times it is filled withinforth without the flood without right so is it of us. For sometime we sin by works outward/ and sometime by works inward only. It should not be enough to a man of arms to be armed on the heed all only/ for he might soon be hurt of his enemy through his body. Thus it sufficeth not enough to resist the outward temptations but also the inward temptations. In this party is showed to us that there is no surety in this world/ in what sonever state it be. And of this witnesseth th'apostle saying/ see well to and keep himself that standeth upright by virtue/ that he fall not ne overthrow by sin/ we been in this world as the mariners that know not where they be/ witness of the psalmist the saith that our life is like to the see/ in the which been some parties full of stones/ the other full of diverse manner of beasts. some been much tempestuous. Other been peaceable/ but among them that live some sail by the stones in the stony parties/ as they that been obstinate. Other by the parties full of diverse beasts & monsters/ as they that be proud. Other by the parties still & peaceable/ as been the religiouses which been out of the tempest of the world. Other sail by the places tempestuous & full of tempest. And nevertheless oft-times it happeth that the seculars which seylle in the darkness of Ignorance/ for fere to lose their ship comen to the port of health. And the religiouses which been with god in peace and tranquillity/ by negligence drown themself in the see of all evil & sins. We have here to note what and how we ought to think. ¶ An abbot named Ypericius said thus all thy thought be alway in god desiring the heavenly bliss/ & shortly thou shalt have it. Furthermore the same holy man said that the life of a monk ought to be like to the life of an angel without any catch or spot of deadly sin. ¶ Thabbot Orsesius to us rehearseth that if a man keep not his heart from evil & abominable thought/ & put in forgetting all the good that hath be said of him. And said after if the enemy of hell find any place in thee/ incontinent he surmounteth that/ for as the lamp lighteth & shineth/ when it hath suffisant of oil ministered in to it/ & if it fail & have none/ the light quencheth & gooth out. In like wise our heart by the fire of charity profiteth/ & without the same fire/ it may do no fructuous work And furthermore if a mouse come for to eat the oil & she feel the hete of the fire/ she cometh no ner/ but if the fire be quenched in manner that it have none heat/ she shall cast the lamp down & break it. In like wise is it of our heart/ for when the fire of charity departeth from us/ the holy ghost gooth his way/ & then cometh the enemy which assaileth us/ & in perverting all our good purpose destroyeth the virtue of our soul by actual sin. But if we live after god to our power/ & it hap that we fall in any sin. God reduceth us to remembrance the pains of hell/ & by the holy ghost bringeth us again to the right way of penance/ that which may not be health full without the spiritual help of god. ¶ Two old faders spoke on a time together/ of whom that one said to that other. I am now deed in the world. As who would say that he had so mortified his body by sharp & hard abstinences/ that he had none occasion to commise any great sins. And that other said/ have no great trust in thyself/ for all is incertain during this life/ therefore oughtest to be constant & vigorous against the temptations of the fiend of hell/ the seeth alway & waiteth for to deceive us. The manner after which a religious man ought to live is such A devout man ought alway at even to think how he hath lived the day/ & what goods he hath done/ & how he hath loved & thanked god/ & what sins he had commised in weeping & wailing in asking god pardon & mercy. And if he do thus he may say the he is a very religious. And in this manner lived an abbot named gluttony. ¶ For to do us to understand that there is nothing more precious than the time said an old man that he that hath lost gold or silver or other worldly richesse/ may oft-times recover it/ but he the loseth the time may never recover it/ for the time passed cometh never again. ¶ An holy man said the in like wise as the knight going to battle thynken singularly on them/ & the hunter thinketh not but on his prey. all in like wise ought it to be of a religious man/ for he ought first & singularly think on his faith & conscience without to be over busy to know what other do. ¶ An holy man said the like as we see the knights that been in an army nigh by the prince/ been better kept/ & that they may not be assailed but with great difficulty. In like wise is it of us/ for if we be nigh unto our captain the king of heaven/ the fiend our enemy shall not dare assaylle us/ for it is written. Approuche ye unto me by devout orison/ & I shall approuche unto you by thynfuly on of my grace. But some there been the approuche not/ but vylaynesly withdraw them. And there been oft taken of the adversaries which thrown them down & in the end make them to die. ¶ A brother said sometime to an holy man that he had no battle in his heart. The holy man that hearing answered to him/ that be likened to a castle the which hath four yates all open/ & all they that will enter/ enter in to it/ & assaylle it as them seem good. For all thy five wits been works to the to the temptations of the devil. And if thou hadst a gate in thy castle well shut/ thou shouldest know anon the battles that been without which asked not but to take by assault thy poor soul/ if we say that we have no sin/ we deceive ourself & troth is not in us. It is found by writing of a religious/ that which when he had offended/ abode not to repent him till on the morn/ but died the same day penance saying. This same day I shall repent me/ & to morn the will of god be done. ¶ An holy man said/ if we be not sober without forth in conversation & words. It is not possible that we be just & rightful withinforth. ¶ The holy faders which had the eye of understanding enlumyned with divine grace/ knowing clearly the fallaces of the fiend our enemy/ & therefore they said that Satan had three puissances principal among other upon men. The first is that he maketh to forget the sins the second is negligence & sloth/ the third is covetise. And these things proceed the one of the other/ for if a man forgetteth his sins he is negligent/ thus negligence proceedeth of forgetting & of negligence cometh concupisbence/ the which rejected/ a man shall never fall in sin/ but he shall be preserved by the help of god. The most necessary thing among the other/ is to keep silence & be still in following the doctrine of an old father the said. Take heed as much as thou mayst to silence/ & think on no vain things/ but take heed to thy thoughts with the dread of god if thou thus do/ thou shalt eschew & escape the grins of the fiend our enemy. ¶ An holy man said to an other religious. The devil is thine enemy/ thou art in manner of an house/ upon which he cesseth not to cast by temptation all the ordures & filths of sin that he can find for to fill thy house & the dyches of the same/ to th'end that he may enter lightly/ but thou oughtest little & little to reject & cast out those ordures & filths so much that the house of thy conscience be clean. For if thou reckest not for to purge it/ he shall put therein so moche that thou shall not ken enter. But & if thou purge by very confession/ thy house shall be clean/ & god shall lodge therein/ & thus the devil shall not have there any access ne place. ¶ An other old father said that the horse that turneth at mylle laboured strongly when his eyen be hid & is blyndfelde/ but when he seeth he will not turn. In like wise they that been blind by sin/ turn all about & to all that temptation bring them/ but they that been enlumyned of the holy ghost eschew & put away lightly the temptations of the fiend our enemy. ¶ An other brother working on a day in his cell/ & make little & small mats/ was in thought for to go visit an holy man. And anon after came in his mind the contrary/ & said I shall go see him within a certain tyme. After he thought saying/ if he die during this time I shall never see him/ therefore it is better that I go now/ but for as much as my jonckes been now cut/ it is better that I achyeve & make an end of my mats/ and thus he was in contrary thoughts one against an other. Nevertheless he took his rob which was named melote/ & departed lightly. And in walking he passed by the cell of an other brother moche wise/ that which seeing this brother go so hastily & fast began to cry saying. O man taken with intendment whither ghost thou so hastily/ return & come to me/ the which he died/ & thenne the holy father said to him Return in to thy cell. then the brother said to the holy father/ alas fair father I have so terrible thoughts/ that I have be constrained to go out of my cell And this said he returned in to his cell/ and in entering in he fill down to the ground doing penance/ & asked of god mercy. Then was heard a marvelous cry of a legion of devils/ saying. O monk thou hast overcomen we been vanquished by thine obeisance/ and his mat whereupon he say flat down/ was embraced with a great fire/ & the devils all confused fled away as it had be a smoke/ & by the same the brother knew the cautels of the fiends his enemies. ¶ In the region of Sychye was an holy man the which was strongly grieved with sickness/ & when it came to tharticle of the death/ all his brethren presented them about him & clothed him with his habit. After they began all to weep piteously/ but the holy man how well that he was pressed with sickness opened his eyen and began to lawhe that notwithstanding/ the brethren cess not to weep unto the time that they saw him lawhe yet eft ones/ & yet another time unto the number of thrice/ that seen they cess to lament & weep/ & asked him. Fair father thou art so nigh the death/ which is so much doubtable/ how mayst thou lawhe & wherefore lawhest yu. I shall tell you said he. I have lawhed three times. The first because that ye dread overmuch the death/ the second for I see that there is none of you ready now if the death came for to fetch you/ & thirdly of the joy that I have/ considering that I go fro the labour of this world unto the eternal rest of heaven/ and in thus saying he rendered his soul unto god. ¶ A brother came to one of the old faders & said to him. father I am strongly persecuted of diverse temptations/ and I can find no remedy to eschew them The holy father answered. My friend thou hast despised the dread of god/ and hast thrown it to the ground/ the which dread is strong against temptations as the iron is strong against them that will consume it/ and hast taken in stead of iron/ which is the dread of god/ a reed which is not of any resyste●t. and by this reed which turneth with every wind is understand unprofitable & vain thoughts/ for the which to resist thou shalt take the fire of the dread of god. And if the reed of the same vain thoughts come to thee/ put the fire tofore them/ & anon they shallbe consumed and brought to nought. As who should say. My brother & my friend/ against all such temptations behoveth nothing but the dread of god before the eyen of thine intendment. ¶ An holy father said/ that a man may not love any thing/ but if first he hate the contrary of the same. And therefore he that will love virtue/ aught to hate vice & sin which is contrary to virtue. And thus thenne as saith the psalmist. It behoveth us to decline from evil & take that is good/ and to do it with all our heart/ for god beholdeth more the will than the work that proceedeth. Adam our first father sinned in paradise/ for he broke the commandment of god. But job being upon his dunghill kept the commandments/ & to god pleased greatly his patience. And for so much/ god ne demandeth but our affection & our heart. And he himself saith in the gospel. My child give to me thy heart & dread me/ and keep my commandments/ and thou shalt live eternally with me. ¶ Here beginneth the treatise how one ought to pray without intermission and without ceasing/ & beginneth in latin. Dicebant de abbate. IT is all open and manifested that nature human/ that is to say mankind/ which of himself was capax and ready to receive the everlasting bliss in thastate of innocency/ hath been yoleden & made unable and not capable of himself to that bliss/ by the sin of the first man Adam/ and hath been cause. And for to reconcile him to his maker. It was much necessary to have some moyen the which may not be found but by holy and devout prayer. And for this cause was orison first founden/ of which is treated in this present book/ wherein is first determined of the continuation of prayer by one such example. Some holy faders saiden that th'abbot Arsenius from the saturday at even/ that the son went down unto the sunday in the morning that the son aroos/ he had his hands lift up toward heaven/ & the heed life up/ & the heart inflamed in the love of god continuing in orison & prayer/ whereby is to us showed the good affection of the old faders. ¶ The brethren came on a time to the abbot Agathon/ & asked him. father which is the greatest pain among the other. And he answered. My brethren I say to you that I find no such pain as to pray to god. For when a man disposeth him most to pray/ the devil bringeth tofore him many illusions to let him. For he knoweth well that by orison & prayer his power is enpesshed and brought to nought/ how well that in other operations & works men have pain/ nevertheless at end they have rest. But in prayer it behoveth to fight unto the last Instant of the same. ¶ The abbot Dulas which was disciple unto th'abbot Bysaryon said. I have some time gone unto the cell of mine abbot/ & have founden him lying down prostrate in orison abiding there continually by the space of xiv. days And after called me to him & said to me/ follow me/ & incontinent we went in to th'hermitage. And when I was so retravaylled of walking having great thirst/ then I said to him. father I have great thirst/ & the holy man went as far fro me as a man should cast a stone/ & was there a little while in contemplation/ and after came again to me bringing water in his garment made of skins/ of which water I drank And after from thence we went in to the city of Lyco for to speak to th'abbot johan/ whom we salued at our coming saying to him the cause & reason why we were come to him. Then began th'abbot Bysaryon to tell & show the revelations that he had had saying. It hath be showed unto me/ that all the temples shall be destroyed/ the which thing in like wise after happened. For all the temples of thidols were destroyed and brought to nought. ¶ Thabbot Euagrius said that a man which hath the courage failed/ aught to pray to god. For it is written/ pray with the dread of god/ & labour continually in suffrages & prayers/ & thou shalt not find thyself feeble of courage/ but strong against all temptations/ we need to pray as well for the sinners/ as for the just & true/ to the end also that we be preserved from the enemies invisible/ which seek none other but to let us from our health/ when a person is taken with an evil thought/ he ought not the hour to pray for other/ & forget himself/ but aught incontinent to fight for himself by holy prayer against the same thought/ & cast it from him. And after he may pray for other. ¶ An abbot which dwelled in palestine wrote to a bishop named Epyphanius this the followeth. Reverend father we have not despised the rule to pray which thou haste delivered to us/ but in keeping it busily we sing prime/ tierce/ sext/ none/ & evensong/ the which abbot was reproved of the bishop/ & the said bishop wrote to him again in this manner. After that answer that I have had of the abbot. I know well that in the other hours of the day/ thou and thy brethren pray not/ that which thing sufficeth not For a very religious aught to pray god incessauntly/ & if not with his mouth/ act lest he ought to do it with the heart. For orison vocal is not alway requesyte. ¶ Here is showed to us that we may pray god over all & in every place. For an abbot named Ysayas seeing the brethren the eaten together made great noise/ said to them/ hold your peace & make silence/ for I see one of you brethren eting with you/ that which pierceth & thrylleth that heavens with his prayer as if he had said/ ye let him in making this noise for he is ravished in devotion. And also how well that he eateth alway he prayed god/ & his orison as fire embraced with charity gooth upon high. ¶ Thabbot Loth came to th'abbot joseph & said to him. father after my power I hold a little rule & a little hard. I fast but little/ nor pray god but little/ & I think not much on his commandment/ ne on my soul/ without to take but little rest/ but alway with all my power I eschew evil thoutes/ & them I suffer not to abide in me in any wise/ what ought I to do in time coming. And the holy man without saying any word arose up/ & stretched up his hands to heaven & devoutly prayed unto god/ & incontinent for to show his brenning devotion/ his ten fingers were enlumyned & brenning like unto lamps brenning/ & then he began to say if thou wilt be embraced with this fire of charity/ thou must do as I do. In this party is showed the manner of praying with out intermission/ & how men ought to pray without ceasing. ¶ Certain brethren named bedemen camen to th'abbot Lucius which dwelled in Hermato/ & when they were comen the holy abbot asked. My brethren come hither & tell me what work do ye & make with your hands. And they answered/ certainly fair father we put not ourself to any hondwerke/ but after that saying of th'apostle we pray unto god without intermyssion & without ceasing. Thabbot said to them/ how my brethren when ye eat/ ye pray not/ also when ye sleep ye pray not/ & thus thenne it is not truth that ye say that ye pray without ceasing. then that brethren were all ashamed and wist not what to answer. Then began he to say to theym. I shall show you how in working with my hands I pray alway god. For when I am in my cell set for to work I pray god without ceasing/ for I make a mat/ or some other thing/ & in so doing I say/ god have mercy on me after thy great mercy/ & put away my wickedness/ after the multitude of thy miserations & thy great bounty. And after he said to the brethren/ is not this prayer unto god/ & they answered yes. And furthermore he said to theym. I labour & pray god all day & all that night/ & I win about xvi. pens with my work/ whereof I take twelve pens to live by/ & the remnant I give for god's sake/ & he to whom I give this money/ prayeth for me when I eat/ or when I sleep. And by all thus is accomplished in my that which is said that men own to pray without intermission/ wherefore it ought to be understonden/ that it behoveth to pray without ceasing by himself or by other. ¶ Some brethren asked of the abbot Macharye. father how ought we pray unto god. The holy man answered/ in making orisons & prayers is not requesyte great abundance of words/ but we ought to lift up our hands unto heaven & say. Lord god/ like as it shall please thee/ & like wise as thou knowest what need I have/ so do thy mercy upon me. And if in praying any evil thought come tofore thee/ say lord god help me/ & without doubt seen that he knoweth what thing is necessary to thee/ he shall help the and have mercy on the. Therefore we ought to by leave/ that long prayer is not alway requesyte ne praised. For in a common proverb it is said. Short prayer pierceth heaven. We have also in saint Mathewe/ where as it is said/ ye shall pray thus. Pater noster etc. father our which art in heavens & so forth. ¶ Of th'abbot Sysoys/ some relygyouses' saiden/ that if he had soon brought down his hands/ when he had left them up to heaven making his prayers. incontinent he had be ravished and in a trance. And therefore when any was with him in prayer/ he made him to take down his hands/ doubting that he should enter in to a trance/ or to be ravished/ or that he should so abide by long space of tyme. ¶ An old man said that continual prayer correcteth the thought of sin. ¶ An other said/ that as it is not possible to a man to see his own face in foul and trouble water/ right in like wise it is not possible that a man may know his own fayte and deed/ if it be not gathered in himself without to have regard/ without to think upon on the fayte & deeds of other. ¶ An holy man came on a time to the mountain of Synay. And as he went he met in his way a religious brother/ the which all weeping said to him Alas father we been lost in our country For it raineth not/ & there is no moistness in the earth. Then said to him the holy man/ ye aught to pray god for to have some rain. Then answered the brother. Alas we have prayed him so long/ and notwithstanding it hath not rained. Then said the holy man to him/ ye have not prayed affectuously ne heartily enough. And if thou wilt wite and have knowledge/ come with me and let us pray together Thenne the holy man kneeled down on his knees/ and lift up his hands in great devotion and prayed god/ and anon it began to rain. That seeing the said brother/ was sore afeard/ and fill down to the feet of the said abbot. The which abbot fleeing the praising of the world and of men departed anon. Thus thenne many pray unto god/ but they be not heard/ for they be not worthy. ¶ Some freres saiden such words/ We found on a time some old faders which prayden god/ with the which we set us down in saluing them/ and spack with them long of many things. And thenne after we would have departed/ and we made to them request that they should pray to god. then answered of th'oldest of them saying. Have ye not prayed/ we answered yes fair father. But when we entered in here our prayer was then done/ and sithen we have alway spoken together/ and by that we have not prayed/ for one may not pray & speak one with another. The said holy man answered. My brethren pardon me/ there is here one of our old brethren/ that which in speaking with you hath made an hundred & three prayers Thus then to speak together of puffytable things and healthful/ letteth not to pray/ for that same is to pray god And this said we prayed/ and after the holy faders went their way & lest us. ¶ Here beginneth an other little treatise containing how a man ought to do mercy. And beginneth in Latyn. Preceperunt aliquando. ¶ Thabbot Cassyen said when we came to palestine in Egypte/ a holy father received us in to his lodges/ we being comen in to his house demanded & asked him. father wherefore keepest not thou the rule of fasting/ when thou receivest any of thy brethren/ like as they do in palestine/ the holy man answered. I have alway fasted after my power/ & alone with myself. And how well the fasting is profitable & necessary/ yet alway it is in our will/ and with that god commanded us that we be chartable/ wherefore in receiving you & many other brethren which I see not oft I ought to do diligently that which appertaineth to charity/ for when ye shall be departed from me. I shall mow thenne fast as I died tofore/ see we not that they that be boden to the wedding of a spouse they being at wedding ought not to fast/ but the wedding & the fest finished they may well fast/ thus in your presence for to exercise that work of very charity I fast not/ but in your absence I may well do it. ¶ Furthermore said the same abbot dioclesian. I & my brethren went to an other holy old father/ that which made us to eat & drink enough/ & nevertheless yet he enforced us to eat more. Thenne I answered to him for myself & for the other. father we thank you/ we have eaten sufficiently. it is seefull that we eat not so oft. The holy man answered I have this day laid the table six times to my friends that are come for to see me. & I have six times eaten with them/ & yet alway have I hunger. wherefore I am abashed how ye be so soon full which have not eaten but only ones. In this party say the holy doctors that we ought not to follow this rule. For that which was virtue to them/ is or shall be vice to many of us. ¶ A commandment general thenne was given in the royalme of Sychye/ that every man should fast an hole week/ & that the fest of ester should be hallowed in the same week. Now it happened that during the same some brethren of egypte camen to th'abbot Moses for to visit him/ that which made to them a little pottage & a pittance for to sustain theym. considering that they were weary & travailed of their way. & in dyghting & dressing the said pittance/ the savour & fumee thereof spread all about. thenne the neighbours not knowing the cause. & ready to say evil sooner than well/ went to the priests & clerks of the next church saying that habbot Moses that was reputed so holy a man had broken & violated the general commandment for he fasted not that week/ the which thing was enough apparent as they said/ because he had ordained & dressed diverse meats. The pres● knowing of that one side the good life of the said abbot/ & of the other side that foolish believe of the people answered/ we shall speak to him when he cometh to church. & the Sabbath after when the holy abbot was within the church the priest began to say to him. O holy abbot thou hast offended as touching of men/ but as toward god thou hast kept his command right constantly. Here may be noted a thing much necessary to be kept/ that is that a person of the church in time of fasting aught not to eat to fore the simple people & ygnoraū● in any manner. For by their imprudence & folly/ they judge it in to evil/ where he that so shall be noted may do it lawfully & for a good intent/ as for cause of sickness or other necessity. ¶ A brother came to th'abbot Pastor the second week of lente/ & in declaring to him his thoughts/ found in him some rest of conscience/ thenne said the brother to him I had thought to have differed this day for to have come to the for little thing. The abbot asked him wherefore/ the brother answered. I doubted by cause that it was lente that the gate should not have be opened. Then said to him the abbot we have not be accustomed to shut the gate/ by the which men enter herein/ but we desire more busily to close & shut the gate of that tongue. As who would say that it is more vayllable to close & refrain his tongue from speaking in time & place/ than to close and shut the material door of his house. ¶ A brother said to th'abbot Pastor/ if I give any thing to my neighbour/ anon the devil tempteth me with the sin of vain glory/ wherefore I dread to do alms The holy man answered/ we aught to succour the necessity of our neighbours for the love of god. The same old father said to the brother one such a parable. Two men labourers dwelled in a city/ of the which the one of that he had sown gathered but little good thereof/ & yet that which he had gathered was not very clean. That other died sow nothing/ & also he gathered nothing. I ask the then if it so happened that theridamas came an hunger or famine/ which of these might best escape this danger The brother answered that he that had sown & gathered. Thenne said the holy man like wise we ought to sow good works/ to th'end that the time of famine being come/ that is to say/ that we may no more deserve/ the which thing thenne we would have done & may not recover it/ that we die not eternally. ¶ An other brother came to speak to a good father/ & in departing from him because he had supposed to have letted him said to him. father environ me/ for I have letted that in thy rule & manner to live religiously/ to whom the holy man answered. thou hast not letted me in my rule. for according to the same I ought in good charity & mercy receive all comers. ¶ A man much solitary & straight of living/ & the occupied himself in exercise of diverse works dwelled nigh by a monastery in which were a great multitude of brethren/ & sometime it happened that they that went to visit came unto this holy man which was so much solitary. & they constrained him to eat above the hour determined. after that they asked him saying father art not thou wroth because thou etest to fothyn hour/ & he answered. I am never wroth/ but when I do after mine own will. & for asmuch as I do this contrary & against my will I am nothing wroth ne sorry therefore. ¶ There was in Syrye upon that way of deserts an old man which had a custom to receive all the religious persons that passed by that way. On a time among the other passed a moche so lytary man. that which for what prayer that the old father made/ he would not drink ne eat/ saying that in no wise he would break his fast/ but the holy man sore displeased by cause he would not accord to his prayer said to him. I pray the sith thou would not eat ne drink with me/ at the lest that thou wile hold me company to pray unto god under a tree which is here by/ & of it bow down at my prayer tofore thine/ thou shalt do that I shall require thee/ the which thing that holy father accorded to him. Thenne began he to pray that was so straight in his fasting but the tree bowed nothing down ward Thenne after that other begun to pray/ & all suddenly the tree bowed it down/ the seeing that other/ he obtempred & obeyed to his words/ & praised god both together of the case that was to them happened. ¶ Two religious persons came to an holy man/ that which had of custom not to eat of all the long day/ but when he saw them he was much joyous/ and said to them/ the fasting hath his reward. For who the eateth for charity/ he accomplyssheth two commandment/ for he leaveth his own will/ & accomplisheth the commandment of god in feeding & refreshing his brethren. ¶ A religious man of Thebes had received of god such a grace/ that he might give to all indigent & needy that which was to them necessary. One time among tother as he died his alms in a street/ he saw tofore him for to have some thing/ a woman clothed with old clothes all to rent that it was pity to see. The religious man having on her compassion/ took his hand full of money weening to have give it to the said woman/ but by the grace of god/ his hand closed & might give to the woman but a little part thereof/ whereby it appeared that she was not so indigent/ as it appeared withoutforth. And after that there came an other woman well clothed/ & when be saw her/ he said in himself/ this person had no need & took in his hand a little alms for to give to her/ but in opening his hand she took more than he had put in/ in sygnefyeng that this woman was more indigent than her clothes showeth withoutforth. Then he marveled moche/ & inquired of the estate of these two women/ & he fond that this woman that was well clothed was of great kin/ & was fallen in poverty/ & for that cause she was ashamed for to be evil clothed/ but the other was so clad for to move the people for to give to her their alms. And now in these days over all the world be many such abusyde & therefore it is not evil said/ see well to whom that givest/ for oft-times men give to him that is richer than he that giveth/ how be it that men suppose by cause he is evil clothed that he hath no thing. ¶ There was a religious man which had a brother secular/ that which was much poor/ & all that the religious man might win he delivered to him/ but how moche more he gaf to him/ the more poor he was/ of which thing that religious marveled/ & declared it unto a good holy man/ which said to him in this manner if thou wilt believe me give to him no more/ & when he shall come to thee/ say to him. My brother why●e I had any good. I gaaf it to that/ therefore labour now/ & of that thou wynnest send to me for my dyner/ & when any thing he shall bring to the give it to pylgryms/ or to some old poor person/ & warn them that they pray for thy brother. The religious man concluded for to do so as like as the holy man had said to him. So thenne after his brother came to him desiring his help as he had be accustomed. To whom he answered/ my brother I can give to that no more/ for I am becomen all poor/ now it is need that the labour & bring to me some thing for to succour me/ the which answer heard/ the secular departed all troubled/ & a day after he brought his brother some wort cools of his garden/ & his brother gave to him his blessing/ & he gave & distributed it to the poor needy & in dygent/ praying them that they would pray for his brother. The second day after he came again/ & brought more cools & three loves of breed/ which he took & gave to him his blessing as he died tofore/ the third day he came again & brought great quantity of meet of win & of fish This seeing his brother marveled thereof/ & called a great multitude of poor people & fed theym. After he asked of his brother if he had any need of breed or of win/ to whom he answered nay in saying to him/ when thou gavest to me of thy goods/ all that I took was incontinent consumed/ like as the fire had brent it in my house/ but sith I gave to that of my goods/ they be multiplied marvelously by the benediction of god Thus thenne the religious man hearing th'answer of his brother/ went & told the caa● to an holy father which said to him knowest thou not well/ that the goods of a religious man been as fire/ & over all where as they enter & come they consume all. I assure the that it is well necessary & ꝓuffytable to thy brother to live of his labour/ & to do alms to th'end that they pray for him/ and that his goods be multiplied. ¶ There was a man that died moche alms/ but that devil having envy there of/ for to let the reward to him of his good deeds/ brought in to his thought a multitude of scrupulous & remorse of conscience/ & among all other camto him a widow asking for the love of god a little wheat/ to whom he said that she should bring a measure/ & take as much as she should need/ nevertheless he measure the wheat himself/ but when it was put in the sack/ he began to say that there was more than four busshelliss & made the woman greatly ashamed. That seeing an holy man that was by/ & began to ask of the man that made that alms/ haste thou lent or should this wheat to this woman to whom he answered that he had given it Thenne go say to her that thou hast given it to her all/ wherefore makest thou difficulty of a little/ for the devil would that this man should let his reward. ¶ An old man much merciful/ & another man lived to gydre a certain time/ during the which there fill a great hunger & famine. The poor people knowing the great pity & mercy of this man/ camen from all costs to him for to have his alms. And to all them that came for succour/ he gave breed/ but that other brother seeing that/ said to him. father give to me my part of the goods/ and after of thy part do as thou wilt. then this pitiful man of his part died alms as he died tofore. And for that cause infinity multitude of people came to him/ wherefore our lord seeing his good purpose/ blessed the breed of this holy man/ & multiplied in such wise that he had enough alway for them that came/ and it minished not. That other brother that died none alms/ eat all his breed/ & when he saw that he had nothing/ he said to the holy father Alas if it please you let us live together as we died to fore/ to whom the holy father said that he would well/ & so they were to gydre as they had been tofore/ & anon the hunger cessed/ and was great abundance of goods/ but notwithstanding the poor people camen always for to have alms One day among the other came a poor man asking alms/ thenne the holy father said to the same brother that he should give breed to the poor man/ the brother seeing that he had no breed/ answered that he had none to give/ the holy man said to him go in & look & seche/ when he was entered in/ he saw the chests all full of breed/ & therefore praising god for this miracle/ gave to the poor what they asked/ and had ever after the holy man in great reverence. ¶ Here followeth a little treatise of obeisance or obedience. THe holy scripture recounteth to us the obedience is better than sacrifice. Therefore in this book is determined of this virtue by many example/ of which the first is this. ¶ Thabbot gluttony said on a time to th'abbot Alysander/ as soon as thou hast done thy work come to me/ & we shall dine together/ but & it hap by adventure the any pylgryms come/ abide & eat with them hardyly/ the hour of dinner comen/ the holy man Alysander which had not achieved his work for to obey the word of Arseny/ abode till he had done/ & gluttony seeing that the hour was passed said. I believe that Alysander have pylgryms with him sith that he cometh not/ & so the holy man went to dyner/ when Alysander had done/ which was about midnight/ he went to th'abbot Arseny which said to him. I suppose Alysander that thou hast had this day pilgrims. Alysander answered. father I have had none/ but I have done as much as I may for to come to that as soon as I might/ when I had achieved my work like as thou commandest me. then Arsenye was much abashed how this man was so obedient/ & began to say. I command that the another time thou be not so long in thy work/ but go pray god and do thine other bodily necessities/ for there might ensue thereof some danger to thy body. ¶ Thabbot Abraham & th'abbot Aram were on a time together & there came a brother unto them & axed th'abbot Aram what thing he might do for to be saved/ to whom the holy man answered go in to thy cell/ & all this year eat only at even breed & salt/ & after come again to me at end of the year/ & I shall tell that what thou shalt thenne do. This brother went his way & died this penance all an hole year/ & after came again to Aram and it happened that the said Abraham was with him at the same tyme. Thenne said to him th'abbot Aram return again & fast yet this year/ & after the eat twice on the day/ the which answer herd/ he went his way. After this abbot Abraham said in Aram/ the givest but light penance to the other brethren/ but thou chargest strongly this brother here/ wherefore dost thou it/ the holy man answered to him. The other brethren be not very servants of god/ & therefore as they comen to me/ so goon they away/ but this brother is a great servant of god/ & all that I shall ●aye to him/ he shall do it And therefore because his glory be increased & augmented I give to him this penance. And here may be noted/ that he that enjoined penance/ aught somewhat to know the condition of the person/ to whom he enjoineth/ if he will that it be healthful. ¶ Thabbot johan which was of little stature/ & much great in virtue went on a time in to Sychye for to see an old holy father which dwelled in an hermitage/ whom in vysyting the said abbot johan took a dry stake & planted it/ & after said to the holy old father/ that he should water every day the dry slake unto the time it bare fruit. Now was the water so far fro th'hermitage/ that when thermit departed on the even for to fetch water/ he could not come again till on the morrow/ & alway for t'obey that/ the which th'abbot johan had commanded him/ he went every day & fet water/ & so long continued to water the dry stake/ that after three year it began to wax green & bare fruit. Then their mite took of that fruit & bore it to his brethren in the church saying. Take ye here of the fruit of obeisance. Here may we note what virtue hath obeisance/ for it is a thing against nature/ that a dry stock or tree should wax green & bear fruit. ¶ Thabbot Paulus had a disciple named Iohn which was much obeyssaū●/ & the which was in a place desert & full of wood/ in which wooed dwelled a cruel lion. The holy man seeing the croces of this best nigh by his cell said to his disciple/ go & bring to me though croces there/ the disciple asked how he might take them for the lion/ & the holy man laughing said to him/ if he come to thee/ bind him there & bring him to me/ at even the disciple went in to the forest for to find the lion & to bind him as his master had commanded him. And anon this best came against him/ but the lion had so great fere that he fled away. The disciple went after crying/ abide lion/ for my master hath commanded me that I should bind thee/ thenne the lion abode & tarried & there the disciple bond him & brought him to the holy man/ the which seeing this thing was much strongly admeruayled/ & he beat his disciple saying to him fool that thou art/ bryngest thou here this wild euraged be'st/ thenne after he unbonde him & seat him go. By the which example it appeareth manifestly that obeisance is great & lowable virtue. ¶ Thabbot Syluayn had in Sychye a disciple moche obeissant the which was called Mark & was a writer/ his master for his obeisance loved him better than the other xi disciples that he had whereof they were much angry/ & in like wise were ill content all the old faders his neighbours/ the which on a day camen for to see him in his cell. And after went Syluayn & they with him & knocked on the cells of his disciples calling & saying that they should come in continent for he had to do with them But there was not one that anon followed him. then after he came & knocked at the door of Mark/ & incontinent as he heard that it was his abbot/ he went out to him/ & his abbot sent him forth to do some thing necessary/ and looking about him he saw none of his other disciples. After he entered & went in to the cell of the said Mark/ where as he fond that in writing he had begun an. o. but he had not leisure for tachyeve it for to come to him/ & was but half written. Then said the old father. Certainly we love him/ that thou lovest/ for we see that god loveth him The mother of the said Mark came on a time for to see him/ & required his abbot that she might speak to him/ & that she was come to see him/ the which thing th'abbot granted to her. And he went to the said Mark & said to him that he should go out of his cell & speak to his mother which was come to see him. then for to obey his abbot he went out in an old rob all to broken & pyeced/ & was all black of the smoke & ordure/ in such wise that she could not know him/ & in closing his eyen he began to say to her/ god keep you in health/ his mother which supposed not that it was be. incontinent she returned again unto th'abbot praying him as afore is said that he would send to her/ her son/ to th'end that she might see him. And obtempering to the which/ th'abbot went again to the said merke & said to him/ have I not said to the that thou shouldest go speak to thy mother/ the which answered. I have spoken to her fair father & have great & salued her/ & therefore I pray you that ye command me no more that I go forth/ for fere that I be not dysobeyssaunt. This answer heard/ the holy man went out & said to the mother/ that it was her son that had salued her once in saying to her go keep you in health/ & he comforted her & so made her to return. ¶ Four brethren which were clad in robes of skins camen in to Sychye to th'abbot Pambo/ & in declaring to him each of them in th'absence of the other their manners of living/ & asked of him which of them by his advise had most solitarily & meritoriously lived. The first had fasted long time. That other had never had any thing proper. The third had be much chartable. And the fourth had xxij year during be obeissant unto an holy man. Then said th'abbot Pambo that he which had observed the virtue of obedience/ had most merited/ & that everich of the other three/ had lived in using their own will/ but the fourth for the honour of god had alway obeyed the will of an other in withstanding his own. Thus it appeareth that obedience is more greater virtue than abstinence/ charity/ & poverty/ & such so obedient been very confessors if they die in this manner. ¶ A secular man which was of Thebes moved of the holy ghost/ came to th'abbot Sysoys saying that he desired & would be a monk/ & prayed that he might be received in to his monastery the holy man asked him if he had any thing in the world. The secular answered that he had a son/ thenne said to him th'abbot tempting him in his obeisance/ go & cast him in to the water/ or else thou shalt not be a religious man. then the same man went forth for to do the commandment of the abbot/ the which after he had seen his prompt obedience/ send him word by a brother that he should not do it. And as the brother came to him/ he fond him on the bring of the river/ and he asked what he died there. I do said he that which my abbot hath commanded me. For he said to me that I should cast my son in to the water. Then said to him the brother that th'abbot had sent to him word that he should cease. And so he ceased and was received in to that monastery wherein he lived right holily. We have a like example of Abraham/ to whom for to see his obeisance/ god commanded to slay Ysaac his son/ the which thing he would have do/ if the angel had not retained the stroke of his sword. ¶ Saint Syncletyce said that obeisance is more to praise than continence. For to continence is somewhat anneyed arrogance/ but very obeisance is founded in all humility. The same saint Syncletyce said/ it behoveth to us to govern our soul with great discretion. And if we be with some other/ we ought not to do after our desire/ but after their will/ provided that they be well ruled. For as people bamnysshed & exiled out of their contrees/ we have given over & left for th'honour of god/ & to this end we been separate & departed from the world. And this aught to be understonden of the religious people that have renounced the world and their proper will. For it behoveth them to do after the will of their prelate. And therefore said the said saint Syncletyce. let us seche no thing more of the place/ fro which we be departed/ we have in the world vain glory/ & abundance of goods/ but here with great difficulty have we breed/ like as she would say. It behoveth in religion to endure many Indygences for the honour of god. ¶ Thabbot Ypericius said that th'office of a monk is obeisance. For a man that is obedient shall obtain of god all that which he shall demand ¶ Our saviour & redeemer Ihesu christ by the virtue of obeisance is come unto the cross. For the church singeth of him/ that he is made obedient unto the death of the cross/ for to redeem us fro the pains of hell. Thus then may be said/ that among all other virtues a religious person ought principally to have the virtue of obedience. ¶ The holy faders saiden that/ if a man have affiance to another/ & he submitted him in his subjection/ he aught to do all that which that other shall command him/ so that it be a thing just & honest. For in so doing he shall not run in to the ire ne indignation of god. ¶ The holy aeged men saiden the god volde that we should obey to holy scriptures. For in them is contained the manner & form to live & do virtuous operations. And also we ought to obey to our sovereign prelate's. ¶ A brother of Sychye willing to go to harvest/ in the season when the corn and grains be gathered in came to an holy man and said to him. father say to me what I ought to do. ¶ The holy father answered. If I tell the what thou shouldest do/ wilt thou do it. The brother said ye father. I shall obey all thy commandments. ¶ Then said the holy man/ if thou wilt believe me/ go and renounce this work of harvest/ and after come again to me and I shall say what thou shalt do. Thus the brother believing his counsel forsook the work of harvest and came again to the holy father. And the holy father said to him/ go and fast thirty days in thy cell/ and eat but ones on the day only breed and salt. And when that thou shalt have done that. I shall say to the afterward what thou shalt do. ¶ The brother departed with all humility and dread and died his penance. And the thirty days passed/ he came again to the holy father/ which said to him all the manner how he ought to live in his cell. In showing to him his defaults. ¶ And forthwith the said brother departed and went in to his cell. And fill down to the earth where he continually be wept his sins three days and three nights. But the fiend our enemy desiring to make him to fall in to the sin of vain glory reduyced to his mind/ how he had surmounted his passions/ to the end that he should glorify in himself/ and that he should say in himself/ that he was rightful and just. But for to take away this temptation he thought on his sins the which he had commised/ and said. Helas where been all the great and terrible sins/ that I have done. And thus eschewed the first temptation. ¶ Furthermore th'enemy seeing that he might not have him by vain glory/ began to tempt him with Impacyence/ in bringing to fore his mind all the evils/ and sins that he had done/ to th'end that he should fall in despair. And for to eschew that/ the brother in this temptation said. I believe that god is all merciful/ wherefore I have good and steadfast hope/ that he shall pardon me/ And in this wise he overcome the second temptation. ¶ Thenne after the fiends as all enraged appeared visibly to him saying/ we been vanquished and overcomen of the. ¶ Thenne the brother asked and demanded them whereof/ And they answered/ if we tempt the any thing with vain glory/ thou humblest thyself all that thou mayst in reducing to fore thine eyen thy great and evil sins. And if we tempt the for to put thyself in despair. anon thou overcomest us/ and enhaunceste thyself by hope/ which thou haste in the right great mercy of god/ and thus we be alway vanquished. ¶ The holy faders saiden that god demanded no thing of man but obedience. ¶ An holy man being moche solytarye had a farmer which dwelled in a farm of his. And the farmer delivered to him that which was necessary ¶ On a time it happened that victuals taylled to this holy man/ for his farmer came not to him as he had be accustomed. ¶ The holy man some what gryeved said to his disciple/ wilt thou go to our farm for to say to our farmer that he come to us. The disciple answered. father I shall do that shall please thee/ but the holy man differed it/ and durst not send his disciple out. ¶ Nevertheless after that he had abiden long/ he demanded again and asked his disciple if he would go thither that he had said. ¶ The disciple which dread to go out/ doubting to be surprised of the fiend said to him/ that he should gladly do that should please him. And nevertheless dreading to disobey him went thither. ¶ Then said the holy man to him/ My friend be thou assured/ for I believe that god shall deliver the from thy temptations/ and they put them to prayer both together. And that done the disciple went unto the farm/ where he found no person to speak to/ for the farmer and all his famyllye were gone out to make good there with their friends/ and there was none left at home but one of his daughters/ the which kept her self within the gate shit. ¶ This brother knocked at the gate/ the which gate was opened to him by the said daughter. And how well that he would not enter and go in. Nevertheless she being tempted of the fiend made him to enter in/ and she began to excite and to move him as much as she might by words and touching unto the dishonest sin of the flesh. Wherefore he began to cry saying. A lord god deliver thou me from this woman/ by the moyen of the holy prayers of mine holy father. And those words said/ anon he was taken away/ and found himself by a river/ by the which the way lay to go to his monastery. And thus he was delivered entirely by the prayers of the holy man/ the which prayers because of his obedience preserved him from that inconvenient. ¶ Two brethren german/ that is to say born of one father and one mother dwelled in a religion/ that one of them was much obedient. And that other moche sober. The first died promptly and readily all that was said to him/ wherefore the abbot had good opinion of him and loved him better than that other. ¶ Thenne the devil that seaceth not but to so we cockle and discord/ specially among virtuous people/ tempted one of the said brethren with the sin of envy against his brother/ by cause that the abbot loved one more than him/ the which said to himself. I shall prove & know right soon if my brother be very obedient. And went to the abbot/ and prayed him that he would suffer his brother to hold him company in a certain thing that he had to do/ in which the abbot accorded to him. ¶ Then they went together. And he that was much sober willing to proeve the obedience of his brother/ they being nigh to a river full of venomous beasts said to his brother that he should go in to that water. And incontinent he entered in to it but the venomous beasts died him none harm/ but licked his feet/ that seeing he that was sober that the beasts had done to him no grief/ said to him that he should come out/ and so he died. ¶ Thenne afterward as they walked they fond the corpse of a deed man. ¶ then said he that was sober/ if we had here any old thing/ we would cover this body. To whom he that was obedient said. It were better that we prayed unto god that he would raise him from death to life. ¶ Then they both fill down and began to pray. And anon the deed body was raised to life. ¶ then incontinent he that was sober began to glorify himself/ saying secretly to himself that this deed body was raised for his great abstinence/ and no thing for the obedience of his brother But god which suffereth not alway the evil to regne above the good/ and that also he will not that the troth be hid. Wherefore he showed this caas to the abbot of their monastery. And how he that was sober was tempted against his brother by envy/ weening to have made him to be devoured by venom in the water. ¶ They being comen in to the monastery. ¶ The abbot demanded and asked of him that was envious/ wherefore he had tempted so his brother. In saying to him furthermore these words. I will well that thou know that for the obedience of thy brother the deed body is raised to life/ and no thing for thine abstinence. ¶ A secular man having three sons/ came and rendered him in to religion and left his children in the city wherein he dwelled. And after that he had been three year in the monastery/ there came to him infinity dyspleasyrs for his children the which he had so left. ¶ Now th'abbot knew nothing that he had any children. For when he came in to the religion he had nothing said thereof. But he knew well by outward signs/ that he was disposed of some thing. And so demanded & asked of him what him ailed saying to him. ¶ My brother wherefore art thou so heavy and sorrowful. ¶ The brother answered Helas father I had three children in the world when I came hither. I would well bring them hither if it were thy pleasure. ¶ Then said the abbot to him that he was well content/ and that he should go fetch them. ¶ The religious brother greatly enjoyed of this answer/ went in to the city for to bring the three children/ but when he came thither he found that two of them were deed long before/ and had but one son living/ whom he brought with him to the monastery after the commandment of his abbot. And when he was come/ he demanded after his abbot/ and it was said to him that he was not there/ but was goon to the oven. And he went forth incontinent toward him bringing with him his child whom the abbot saw gladly/ and embraced & kissed him many times in sign of great love & of fervent dilection that he had in him. ¶ After he demanded and asked of the child's father/ if he loved well this child. And he answered/ ye/ And yet again he asked and demanded him lovest thou well thy son/ and he answered to him as afore/ that ye/ ¶ then said the abbot to him/ take him and cast him in to the oven whiles it is hoot. And he took his child and threw him in to the mids of the fire. But the heat of the fire was by miracle made soft and cold as a dew. And hurted not the child in any wise. ¶ Thenne the said brother was renowned through all the religion/ like as was the holy patriarch Abraham/ when he unto our lord would have sacrified his son Ysaac. ¶ It was demanded and asked of an holy man/ that which had more merit/ of him that dwelled with the religiouses/ and is obedient in all things to them/ or he that dwelleth in an hermitage there living solitarily without any company. ¶ The holy man said that he that is with the religiouses/ and to them is obedient in all things. For he doth no thing after his owen will/ but all that he doth is at the will of other. But he that is in the hermitage/ how well that he be moche solytarye/ yet alway he useth his own will/ and is not subject to any person. ¶ An holy man said that in heaven was showed to him four ordres & manners of people. ¶ The first order was of seek men/ which had in patience their maladies and sicknesses/ and glorified god and his saints. ¶ The second was of them that had gladdly received pylgryms for the worship of god/ and they were called hostelers. ¶ The third order was of them that dwelled in deserts/ and saw not the world/ and lived in the said deserts in straightness of penance. ¶ The fourth order was of them that for the honour of god submitted them to their faders spiritual/ and were in all things to them obedient. But among the four ordres/ they that had be obedient were adorned and arrayed with fair colours of precious stones/ and crowned with crowns of gold/ and had more joy than the other three ordres. ¶ Yet the same holy man said furthermore/ that he had asked and demanded of him that had showed to him these orders/ how it might be that the said order of obedience had most glory/ seen that it was among the other lass. For it seemeth the virtue of obedience to be a little virtue. ¶ To whom it was answered. That not without cause they that were obedient had the most greatest glory. For they that receive the pilgrims do that charity after their own will. And the hermits that goon in to their hermitage/ and renounce the world/ do it of their free will. But they that be obedient/ have no proper will. For for the honour of god they have submised all their will to the will of their sovereigns/ wherefore they have in heaven greatest glory. And therefore it is openly known that the virtue of obedience is for to be recommended among all other virtues. And therefore every person ought tenforce him to his power to follow it. ¶ It is found that for five reasons obedience aught more to be chosen/ than the other vertuers. ¶ The first for it is cause of the health of the very true christian men/ & keepeth the virtues. ¶ The second for it is that teacheth to the Royame's of heaven. ¶ The third for it openeth the gate of heaven. It also enhanceth the men fro the earth/ that is to say't from things earthly & worldly unto heavenly things. ¶ The fourth reason for it abideth in heaven with the blessed angels/ which alway be obedient to god. ¶ The fifth reason/ for it is all the desire of the saints of heaven. For by very obedience many comen unto the heavenly glory. ¶ Here followeth an other little treatise encyting the people unto the right necessary virtue of humility and meekness. And beginneth in latin. Abbas Antonius. AFter that in the chapter precedent hath be made mention of the virtue of obedience/ followeth now covenably of the virtue of humility. In the which consisteth the perfection of every virtue/ upon which it ought first to be noted/ that in this little treatise be comprised some profitable dyctes and proverbs of holy faders. By the consideration of which every person of what somever estate or condition that he be may learn lightly the very way of humility ¶ And first here is contained one of the causes/ by the which saint Anthonye kept him from overmuch inquiring of the secret jugemens of god/ in humbling himself as indign and unworthy to know the lest of the divine secrets celestial. For he being in a profound meditation/ as meruaylling himself of the divine jugemens made such a request unto god. That is to wite/ that he would show to him if it pleased him/ wherefore it was so that some lived so ly●● a while/ and some other above naturel age. From whence proceedeth and/ that some for any labour that he taketh/ may no thing have ne get. And other without labour and to have pain/ have all the goods of the world. And principally they that be injust have all the earth in possession And the good and virtuous have no thing but malediction/ mendycyte/ and poverty. ¶ Thenne the said antony heard a voys that said to him. Anthonye think on thyself/ & sight not for the deeds of an other/ for the pleasure of god is that/ of which thou wa● ●●●tolyest thyself to be so done/ know the that his jugemens be as a great & a deep abysm. The secrets of god which he will hide/ a man ought not tenquyre. ¶ The said holy father Anthonye said to th'abbot Pastor. It is a great work in a man/ that without to justify himself/ he accuse him to fore god of his sins. And with that he be strong and constant to withstand all temptation/ as steadfastly concluded never to defoil the law of god/ & that unto the last end of his death. ¶ Also yet said the holy father Anthonye/ that he had seen all the grins of the devil stratched and laid over all the earth. And in seeing began to wept in great tears saying. Ha ha my god who shall be he/ the which shall eschew to be taken in one of these grins. ¶ Then he heard a voys that said to him antony that shall be he that shall be garnished with one fight humility/ the which is the/ without the which no virtue is pa●● 〈◊〉 ¶ Some ancient faders among 〈◊〉 which was the abbot named joseph vysy●●den the said Saint Anthonye. And they being comen to him he asked them/ and first the youngest in making unto them some propositions of holy scripture. The same young brethren/ weening to have done well/ answered to him in exponing his question. To whom together he answered saying to them/ yet have ye not found that which ye ought to know. After he turned him toward the abbot joseph/ & in like wise he demanded him a question of the holy scripture/ the which abbot answered to him saying him self unworthy to expone the 〈◊〉 proposition of the holy scripture/ & that he knew not what it was to say/ that which the said saint Anthonye had demanded him. ¶ then saint Anthonye said to him/ that he ●on●y had found the gate of humility/ for in speaking of the holy scripture ought noman to glorify him/ but rather to meek & humble him. ¶ Thabbot gluttony being alone in his cell/ the devils camen sometime for to let him of his contemplations On a time among the other they came at the hour/ when the brethren brought him his refection corporal. And they tarrying at the door heard the said abbot crying with an high voys & saying My god leave me not without thy mercy. And because I never died deed meryth●ryous. I pray the give me grace that now I may enterprise the beginning of healthful life. And this said 〈…〉 humility/ ●ow he it he had so 〈…〉 led a right parfyght ly●●. ¶ Of the same holy abbot gluttony recounten his brethren/ that when he was in the palace of th'emperor/ there was none clad with more precious Robes than he. And countrarye when he was religious for to more to meek & humble himself/ he clad him with the most vile clothing & more course than all the other. He asked on a time of an old father of Egypte what thoughts and meditations he ought to have for to live holily. The which old father answered to him saying. gluttony I marvel me how thou that art a clerk/ & knowing the greekish letters & latin/ demandest such a question of me that am a rude man/ & that can not discern between sin & virtue. then the holy father Arsenye considering his humility said to him these words. I have known the laws & traditions latin & greek But yet knew I never the. a.b.c. of such a rude man that is no clerk/ when he spacke/ his speech was sorrowful/ & when he was still & spacke not/ it was to him gladness. ¶ When th'abbot Pastor heard tidings of his death/ he said of him these words. Thou art well happy father gluttony/ for thou hast wept & bewailed thyself in this world. As who should say/ he that bewaileth & been epeth not his sins in this world mortal/ in doing penitence/ he shall bewept him incessauntly in torment everlasting. ¶ An holy father named Danyell witnesseth of the said holy father gluttony many fair rules of his holy conversation. ¶ first the said abbot gluttony presumed never to speak any question doubtouse touching holy scripture. ¶ secondly be wrote not gladly any letters myschyef to his religious brethren. And when he had be long out of his covent/ & was come again to the church/ he showed not himself/ but put himself behind a pillar by cause he would not be seen/ & also that he should see none other. notwithstanding that his face was angelic & pleasant as the face of jacob. ¶ th'ancient faders rehercen that some religious brethren presented them self to fore th'abbot Ammon/ to th'end that he should judge some question moved among them. But the good father Ammon dissimuled & would judge no person. That seeing a woman she said to an other that was by her. My neighbour take heed & see this fair father which is all a fool. Thus as she said these words/ the said Ammon understood it/ and said to her. My friend how long weenest thou that I have had pains & labours in desert for to get this fatuyte & folly. And for th'occasion of thee/ that is to wyce for thy Iniuryouses I should have this day lost it. As who said/ that if I had not endured patiently that which she had said/ he had fall in impatience/ & by that he had lost the merit of his penances/ if by new penance he had not returned to god. ¶ The holy faders recounten that in the city of Exyrynque was a bishop named Assus/ the which being a monk to fore he was elect bishop/ lad a right hard & straight life. And also well when he was bishop/ he would have led such a life/ as that he had led in his hermitage. then as desolate/ & weening to be out of the grace of the holy ghost made oft his prayer unto god in saying. O my lord & my god/ the dignity epyscopall in which I am constytued maketh me to be separate from thy love. In so much that I may not do such penances as I was wont to do in desert. To whom was showed that nay/ and that our lord succoured him more when he was in desert & in solitude/ because that men might not then help him. But he being a bishop he might have aid and help of men/ wherefore god gaaf not so great consolation ne such strength in his penances & straight living. ¶ The abbot Danyell witnesseth that in Babylon the daughter of a provost was vexed of a devil the which she had within her body. The said provost had great familiarity with a religious man/ of whom he asked oft counsel for to know by what moyen his daughter might been preserved from this vexation dyabolyke. ¶ The said monk answered that he knew no remedy/ but the prayers of the holy hermits living in the deserts. But by cause that the said monk knew their humility/ he counseled the said provost that he should await when any of them came to the market for to sell their hottes or paners/ and that he should buy thaym and not pay/ but constrain him to come to his house for his money. And when he were come/ he should make his daughter demoniac to come to fore him/ & then he should pray him to pray to god for his said daughter/ hoping by this moyen that she should be heeled and restored to her health. And finably it happened than that an old hermit came to the market for to sell his paners. And anon after the counsel of the religious man the said provost brought him to his house/ for to pay to him there his money for the merchandise that he had bought of him. And after that the holy father was entered in to the house/ the daughter being grievously tormented of the devil was presented tofore him. The which in her great woodness gave to the said hermit incontinent a buffet upon his cheek. The which considering the commandment of our lord Ihesu christ in his gospel/ presented and proffered to her that other cheek/ to th'end that she should give to him yet an other buffette. The devil which was with in the body of the said daughter/ when he perceived the great humility of the holy hermit/ by his great pride he could ne might no longer keep ne hold him within her in the presence of the holy man. But with an high voys cried by the mouth of the said daughter saying. O violent & wonderful observation of the commandments of god/ by the which I am constrained to depart out of the body of the which I have been so long time possessor. Anon forthwith the devil departed and vanished away/ and the said daughter was guarished and made hole. The other religious brethren when they knew that this miracle had been such done/ in gloryfyeng all the name of our lord god saying/ that by the humble observation of the commandments of Ihesu christ and by very humility/ the pride of the devil was put done. For certainly all they that be very meek and humble/ the devil of hell shall never have power for to possess them. And therefore said the abbot Euagrius that the commandment of health is meekness to reprove in himself/ in correcting his vices & wickednesses. ¶ The abbot Serapyon in praising the virtue of humility in the person of one his disciple named Zacharye said. I have made many abstinences bodily/ & more without comparison than my son Zacharye. And yet might I never come to his humility/ neither to his observation of silence. By the which words he gave to understand and to know/ that he esteemed the virtue of humility to be more greater than all the other virtues. ¶ Thabbot Moses demanded and asked counsel of this brother Zacharye/ how he might live for to get the Royame's of heaven. ¶ The said Zacharye hearing this demand/ anon by great humility fill down to the feet of the said abbot Moses in saying Alas my father askest thou counsel of me/ as who should say/ that he was more virtuous and more prudent than he without comparison. ¶ The said Moses' then answered to him My brother I know that the grace of the holy ghost aboundeth in the. And therefore I am constrained for to demand and ask of the counsel for mine health. ¶ Thenne the good brother Zacharye took of his frock from his heed/ and lied down at his feet saying. My father if a man be not in this manner humbled he is not worthy to be a monk. ¶ And to this purpose said the abbot Pastor/ that the holy abbot Moses being in the article of the death demanded and asked of the brother Zacharye what thing was to a religious man most necessary. ¶ And he answered/ that it was to be still/ and keep silence. ¶ To whom the said Moses answered. My son it is true. The man that is still and speaketh not is to few people noyous/ and when it came to the point that he should give up his ghost/ th'abbot Ysydore which thenne was present beholding the heaven said Rejoice thyself my son Zacharye/ for the yates of the kingdom of heaven be opened to the. ¶ Theophyle bishop of alexandria a man of great renomee/ in passing by the mount of Nytry recountered an holy father which died there his penance. To whom he made such a question. Fair father I demand of thee/ what operation is most fructuous to get salvation in living such a life as thou leadest in desert. ¶ The which answered to him/ that it was to blame himself incessantly. And by humility to repute himself unwordy ever to have done any work meritory. ¶ And the said Theophyle answered/ that there was none way more healthful than that which he had said/ for he that humbleth and meeketh himself/ he shall be of god enhanceth. And he that enhanceth him self/ shall be made meek and humble. ¶ To this purpose the abbot in eating with his brethren in great silence and reverence took the veseels to drink/ but after the custom he said not to one ne to an other in taking them brother displease you not. That considering the said abbot Theodore/ said to them. My brethren have lost their noblesse/ for they have not great reverence one to an other in drinking and in eting. ¶ The ancient aeged faders witnessen of the abbot Theodore/ that after that he was made deken in th'hermitage named Sychye/ he would not receive the order of priesthood. And fled now in one place/ and now in to another. But that notwithstanding the brethren brought him again alway saying to him. ¶ Abbot Theodore leave not the dignity that thou haste begun to receive. Then he prayed them to give to him space to pray to god/ to th'end that his pleasure were to show to him/ if he were worthy to come to such an office. And thus as he was in such prayers/ there came a pillar of fire touching the earth & the heaven by his greatness. After he heard a voys saying. Theodore if thou mightest be as this pillar/ go without varying and receive the office/ that thy brethren will give the. ¶ By the pillar inflamed might be understand charity/ that is to say very love and dilection/ that one ought to have to god/ and to his neighbour. ¶ By that that it toucheth the earth/ is signified very humility. And by that/ that the said pillar touched heaven/ we may note the heart brenning lift up to god by contemplation unto heaven/ when he had seen this vision/ he protested never to receive the said dignity/ which they would have made him to take. ¶ After he returned to the church with the religiouses/ the which as tofore had prayed him atte lest to accept the office and charge to administer to them the holy sacraments/ and that it would please him to hold the chalice. The which thing he refused to do/ as reputing himself unworthy of that dignity/ in protesting/ if they departed not fro him to make such requests/ that he would never after abide ne dwell with them. ¶ When they had heard his answer/ they spacke no more to him/ by cause he should not depart from them against his will. ¶ To this purpose of humility said the abbot johan the little/ that the gate by the which entereth in to us our bodies/ is humility. And by many shames and blames that the ancient faders have meekly and joyously suffered/ the Royame's of heaven is to them given. ¶ Yet again he said that humility which is the rote of all goods/ and dread of god is the beginning of all good science/ exceeding all other virtues. And therefore said the abbot johan Thebeyen/ that religious person to fore all other things ought to have humility. For it is the first commandment of our saviour Ihesu christ/ which saith in speaking to all christian men. My children learn of me/ for I am meek/ and humble in heart. ¶ And he himself saith in an other place. blessed be the meek in spirit/ for the kingdom of heaven is to them. ¶ all the holy faders of the desert of Sychye on a time being together in a chapter or congregation general/ treated a question of Melchysedech priest/ whereof is made mention in holy scripture/ & in treating of this matter/ they remembered of an holy abbot named Coppres much renowned among them/ the which had not by them be called And then they sent for him. And incontinent as he was comen/ they asked him his opinion of the question proposed. The which by him heard/ he smote his mouth & said/ ha Coppres that which god biddeth the to be done thou hast left. And that which he commandeth not/ thou seekest it by argumentation. When the brethren had herd these words/ all confused they returned in to their cells. For by that he gaaf them to understand/ that none without great necessity ought not presume to inquire over far of that works of god/ very science is to know himself/ and to do that aught to do/ without entremeting with the fayte of other. ¶ It is found of the holy abbot Macharye that he dwelling in the deserts of Sychye. On a time as he came from a marys/ and bringing palms on his neck/ a devil appeared to him in likeness of a man bearing a sith to shear oats/ & would have smoten him with that same such/ but he might not because that god our maker would not suffer it. ¶ Thenne the devil said to him. A Macharye I have great passions of that I may not overcome thee/ for all that thou dost/ I do also/ if thou fastest in eting ones on the day/ I eat never/ thou wakest/ and I sleep never/ but nevertheless thou surmountest me with one thing. ¶ then th'abbot Macharye demanded him what thing it was. And be answered that it was his humility/ the which kept him from having any power/ authority/ or domination on him. ¶ Some holy faders rehersen of th'abbot Moses'/ that after that he was made priest/ they clad him with the tunyke sacerdotal then accustomed to priests. ¶ Thenne the archbishop said to him/ behold Moses/ by the order of priesthood thou art made white. And that said he peradventure by cause that then he was clad with white. ¶ The said abbot humbly answered to him. A my lord this whiteness or cleanness is it without forth or within forth. ¶ The said archbishop for to prove his humility commanded to his servants/ when he offered himself to the altar for to do sacrifice/ that then incontinent they should cast him out of the church/ the which thing they died saying to him the said servants. Go out of the Temple Ethyopyen/ as who should say. Old villain full of wickedness. To which words and Injuries be answered not one word/ but as speaking to himself he said. They have well done myschaunt fool. For thou that art not a man oughtest not to repute thyself worthy to domyne on men under the shadow to exercise such an office. ¶ The holy abbot Pastor being in a congregation of religious men/ heard say of an holy father called Nestoryn. And for as much as the said Nestoryn was of great name and fame. The said Pastor sent unto his abbot/ praying him that it would please him to send to him the said Nestoryn. His abbot differed it by cause he would not send him alone. Hit happened on a time that the dispenser of his covent had in like wise will for to go visit the abbot Pastor for to take away some scrupules of his conscience. then that said Nestoryn asked licence of the said abbot for to go see and to visit the said abbot Pastor. And so gaaf him leave to go thither. and gave express commandment to the said dispenser to bring again with him the said Nestoryn. They twain to gydre departed for to accomplish the commandment that was made to them/ and camen to the cell of the said Pastor. To whom the dispenser declared first the secrets of his conscience/ whereof he was much comforted and rejoiced by the good exhortations and admonitions that the said Pastor made to him for his health. After these words said/ he turned his words to the said Nestoryn/ and asked and demanded of him/ how he had gotten so great prudence that he had. For his custom was such in his monastery/ if any among them were in dissension or in hate/ he entremeted not/ and let them do/ as them good seemed/ if any said to him any heinous words/ he answered no thing again. His humility was so great/ that he took all thing in good/ and reputed all his brethren more wise & discrete than himself. ¶ The said Nestoryn answered to the said Pastor in this manner. ¶ My father pardon me if it please the. I am no thing virtuous as thou saist. But I shall tell thee/ when I entered in to thastate of religion. I said to myself that I would be semblable and like to a beast/ which called is an ass/ the which when he is beaten saith not a word. If any do to him wrong or reproof/ he holdeth him still and sayeth not a word. ¶ And this rule approeved david in his psalm when he saith in speaking to our lord god. My redeemer I have be as a jument toward thee/ that is to say patient in all adversity. ¶ For to get good and very humility th'abbot Pastor said/ like as he that is or will be very humble/ and have the parfyght dread of god our blessed maker/ aught alway without ceasing to sigh. That is to say to lift his heart on high on heavenly things/ like as the air that the nose breatheth in & respyreth out again incessauntly. And to that purpose he said to them that demanded him/ as a man ought to hold himself in the place wherein he dwelleth or babyteth/ that in all places he that will have peace/ aught to repute him as done the strangers that be far/ the which entremete them not soon to gainsay to that which they seen done or said. ¶ Like wise also none ought desire to have audience in his words above other/ for he that will that one herkene alway without ceasing/ is oft reputed for a fool among the other. ¶ Yet he said that he that will have strong armours for his soul against his adversary the devil/ he ought never to be proud/ ne presume himself or esteem to be of any valour. And with that he ought to set and put all his affection and his thought behind his back/ that is to say to be very obeissant to all the operations and commandments of his prelate's and soveraynes. ¶ Furthermore he said that none ought to believe firmly his proper opinion/ but aught to use the counsel and teaching of them that be of holy conversation and good manners. And therefore a brother asked th'abbot Alonius and demanded him what it was of contennement. ¶ Then he said that it was to be among beasts unreasonable/ as they that been in desert/ & that have renounced all worldly honour. And to that purpose he called the virtue of humility. earth. In the which god our saviour will that sacrifice be made and accomplished. ¶ Also after his doctrine and teaching he that exceedeth not his estate shall not be reputed proud/ but he shall be praised and honoured of everich/ he himself by moche great humility served the brethren being at the table/ when they took their refection together. And oftentimes the brethren said oft great praisings of him among them. But nevertheless he answered to they not one word. And when he was asked and demanded wherefore he answered to them not in saying some thing/ he said for this reason. If I had answered/ it should seem that I were glorious of their praisings. ¶ The abbot joseph was on a time with the abbot Pastor and in speaking together of one named Agathon The said Pastor named him Abba/ which is as much to say as father. And by cause it was a name of honour and of ancient. The said joseph asked for what reason he had called him father/ seen that he was yet much young. To whom he answered his tongue/ that is to say tacyturnyte/ and prudence in language made him to deserve to be named father/ for the age made him not so to be called/ but the virtue. Therefore the said Pastor never gaynsayde by words with an holy father/ but all their words he enhanced & praised. ¶ In the time that Theophyle bishop of alexandria came from thou said place of alexandria/ in to the deserts of Sychye/ the religiouses for to come speak to him were assembled/ & prayed to an abbot named Pambo/ that he would make a predication at the coming of the said Theophyle for to comfort him in esperyte. The which answered if he be not well edified with my silence/ he shallbe lass by my words. ¶ A brother that was named Pystus/ and seven other brethren hermits his fellows vysyteden th'abbot Sysoy dwelling in that isle which is called Clysmatos'/ to whom they prayed/ that he would give to them some admonitions/ by the which they might be the better & get their health. To whom he answered My brethren pardon me if it please you/ for I am not but a best & a Idyote & without intendment. But I shall recount to you that which I have seen in two holy faders. That one was named th'abbot Or/ that other abbot Atrem that which I have visited long time for to know their conversation/ & thenne when I was arrived with theym. I prayed them in like wise as ye have prayed me/ that they should give to me some doctrine for my health whereto the said abbot answered/ brother do here in all that which thou shalt see done by us here/ other thing can I not say repreche. Thou shalt know here my father Atrem/ which doth by the moyen of the grace of god more than he may in all violence. And in like wise doth god to all other that enterprise this rule and manner of living. They were not both of one province. But in them was all plenitude of grace. And principally Atrem was of great obedience/ and Or of parfyght humility/ as it appeareth fayttes which shall after be said. ¶ On a time a certain man brought a fish for to eat/ the which th'abbot Atrem would make ready for their dinner. And as he put the knyef in the fish for to divide and cut it/ the abbot Or began to cry Atrem atrem/ and incontinent the said Atrem left his knife within the fish without to draw it out and devyding of the fish. And the said Atrem ran to the said abbot Or/ without to say that he should tarry till he had appointed the fish. ¶ Then demanded the holy father Sysoy of the said Atrem how he had gotten so great obedience/ he answered that it was by the merits of his abbot Or/ and then he knew his obedience. For the said fish was not roasted ne appointed like as it appertained. notwithstanding the said Atrem would have done it gladly to th'end/ that the said Sysoy should know his obedience/ when they came to dyner/ the said Atrem delivered first a part of the said fish but half sudden/ the which the said holy father Or eat in praising it as right good and well appointed. After he presented of the said fish to him an other part/ which was not but/ but half sudden saying. father forgive me for this piece hath been by me evil sudden and appointed. ¶ The holy father Or answered. My brother I believe that thou hast done the best that thou couldst do arter thy power/ and therefore it is to me agreeable. ¶ When this was do the said Atrem spacke to the said Sysoy saying these words. ¶ My brother and friend thou seest well that thobedience that is in me proceedeth of this good abbot Or/ which is so humble and obedient that I am constrained to ensue and follow his manners and conditions. ¶ After this the said Sysoy departed much joyous and comforted And ruled himself upon that which he had seen in the said two holy faders. Therefore answered the said Sysoy to one of the brethren which was with the said Pystus when he asked him/ brother show to us sign and example of charity toward us/ and give to us some doctrine. My friend who hath plenitude of virtues/ and principal humility above all other he compriseth all the holy scripture. ¶ An other brother asked and demanded of him what was of very pilgrimage. To whom he answered/ that it was to keep himself still. And in what somever place that he were/ to blame nothing/ but all to praise/ with out to have any desire of any worldly thing that it were. ¶ An hermit on a time visited the abbot Sysoy in a place named the mountain of saint Anthony/ to whom the said brother said these words. Fair father it is a long time that thou hast he here. I suppose and bylere certainly that thou hast not yet the noble virtues that had the holy father Anthonye/ the which answered to him. Alas my brother and my friend what sayest thou/ if I had one sparkle of his charity which was in him I should be all in a fire. notwithstanding I wot not ne know man so parfyght that may bear the penances/ which made and suffered the good and holy abbot saint Anthonye. After he asked if in time passed the devils tempted the religious people as they died then that aforesaid lived. To whom answered the said Sysoy/ that more strongly the devil tempted in the said time/ than he had done in time passed. For as much as the end of the world approacheth/ of moche enforceth he the more to make the poor souls to fall in to the horrible pains of hell. ¶ Other brethren went toward the said Sysoy for to receive his doctrine but he said nothing to them/ but my brethren pardon me/ like as he would say. I am not worthy ne suffisant to proffer fro my mouth holy words. And for as much as they saw in his cell many hosties/ they asked of his disciple Abraham what he died with them. The disciple answered that he sent some this day to one house/ & to morrow to an other. The holy father hearing that/ said to them thus/ My brethren. Sysoy eateth here & there not that he be a beggar here & there in diverse houses/ for he maketh hottes & paners for to serve them of that they have to do. Of this humility were the brethren comforted & joyously returned to the place from when● they were comen. ¶ To the said holy father a brother said these words. I know tayr father that my mind is directly set all to god. To whom he answered/ that is no great thing if thy soul be addressed to god by contemplation. But it is a greater thing if thou see well thyself/ in reputing the by very humility the lest of all creatures/ & for to come to that/ thou must make lean thy body/ and in that doing thou shalt get lightly humility/ by the which thou shalt know thyself. ¶ And to this purpose said the devout religious saint Syncletyce/ like as it is impossible to make a shypp with out diverse point of nails and other matters. In like wise it is impossible to be saved without humility. ¶ In like wise the holy abbot Ypericius said. The tree of life is in heaven above which mounteth the humility of a monk/ yet furthermore he said that we ought all ten●yewe the publican/ the which in the temple reputed himself unworthy to be named and called the servant of god our saviour Ihesu christ in crying & asking mercy And on the contrary we ought teshewe & flee the pharyseen which glorified him in his virtues/ we aught also to ensue the clemens & meekness of Moses'/ to th'end that the proud enhaunsynges we might convert in to the see that is to say in to tears of very contrition & penance. ¶ For to give counsel to eschew & resist to our evil temptations/ th'abbot Orysyus made such a comparison/ like as cyle or break put in to ashes/ if it be not well baken/ it shall never make good fundament in a wall/ set in a watery place/ or other. ¶ In like wise a man living in this world shall never be well edified/ but if he be well ●aken by the fire of diverse temptations/ & proved by the same/ for in temptation is proved our virtue. ¶ Hereof we have example of joseph sold by his brethren/ the which being in the house of Pharaoh slaughter/ suffered & endured many great adversities & torments/ & notwithstanding he served god in keeping diligently his commandments & his law/ how be it that he was in the country of idolatry/ in which thidols were adored & worshipped. ¶ And to this purpose saiden the holy faders that every person ought to know his strength & possibility. For none ought to enterprise more strongly than he can accomplish/ as some that will take the burden & charge of religion. And anon as they be entered/ & that the devil hath given to them assault they recu●e & go back/ and renounce that/ which they have enterprised. Of whom it is said/ that they shall not be crowned/ for they resist not unto the end. ¶ An hermit esteeming himself to be parfyght & victorious in his temptations replenished with all virtues made a request to god/ that it would please him to show what perfection other than he had had that might be to him necessary. Thenne he heard by revelation that by his hermitage was an herdsmen/ that which should counsel him which he had to do/ that done the angel went to the said herdsman & said to him how the said hermit should come to him for to have counsel of his health. And when he should be come that he should deliver to him a fovet & his hogs to keep. All this died the goodness of god for to humble the said hermit. It happened that the said hermit went to the said herdsman/ like as it was showed to him/ to whom the herdsman anon asked him first/ if he would do all that he should command him/ & he answered/ ye/ thenne he delivered to him a fovet & his hogs to keep. The said hermit following his promise/ died all that the herdsman commanded him/ & kept his hogs a long tyme. Many said of him that he was become a fool/ or that he had the devil in his body. God considering his humility called him again in spirit. And he returned in to his hermitage. ¶ An other monk solitary & much humble was smeten in the jaw by a demonyake/ that is to say that he was vexed with a devil. The same monk in keeping the counsel of Ihesu christ proffered to him that other jaw to th'end that he should smite again. then the devil which might not abide in the place of humility/ because that he is prince of pride/ left the man/ and sprang out of his body. ¶ An old father said that they that be humble which desire to observe their humility/ when they be tempted with elations & ambitious pride/ principally they that ween to be devout & parfyght in virtues/ oughten incontinent to think on their conscience/ & consider if they have well kept the commandments of god/ if they have loved or hated their enemies/ if they be angry of their weal & promocons/ and if they rejoice them of their tribulations/ & in thinking on such things/ a very meek person shall repute him an unprofitable servant/ and worst of all sinners. ¶ In like wise said an other holy father that a man should never repute himself more sober/ more continent/ ne more wise than an other/ but alway to judge himself subject and simple servant of god having need of his grace/ & all this by very humility without fiction or hypocrisy. And by this one shall keep from losing of the fruit of the labour that he should have gotten by penance/ for as much as one should eschew arrogance/ or estimation of his merits/ in remytting all to god. And this rule is the principal among people of devotion. ¶ To this purpose said an other holy father that of so moche that the virtue of a man is more praised/ of so much more he ought to humble himself. Moo persons been saved that have not be honoured in this world/ than of other that have been constituted in honour & worldly favour. ¶ A brother demanded of an holy father if it were necessary to be in continual contrition & penance. To whom he answered/ ye/ And thereof he gaaf him an example of Jesus' son of Nave/ the which being in contemplation & deovoute orison lay upon th'earth/ god appeared to him/ and not when he was out of his contemplations. ¶ An other demanded of an holy father fro whence it proceeded that he was so oft travailed of devils. To whom he answered that it was because that he had lost his armours spiritual/ that is to wite humility/ patience/ poverty/ and suffering of Injuries. For the send taketh his adversary more soon when he findeth him without weepen than when he keepeth him armed. ¶ An other brother asked in like wise of an holy father/ if a man came to him for to have comfort or consolation in his temptations/ or ask counsel to resist his sins/ if he ought to refuse it to him/ saying that he should go without to recount to him his vices & sins/ or if he ought to say to him/ that in time to come he should keep him from such operations. ¶ The holy father first answered that he ought not to refuse to here his propositions. ¶ secondly he ought not say in rebuking him that he should eschew his sins by such manner & such/ to the end that if in time coming himself fill in such temptations/ he were worthy of more great reprobation because he died not the which he counseled. But it should be good to be still & say nought. For by silence he should show good ensample enough to correct himself of the sins by him commised. ¶ An holy man for to give an answer to an other which asked him what was humility/ he said the humility is to forgive & pardon our enemies the wrongs & Injuries which they had done to us/ to fore ere they ask forgiveness. ¶ An other holy father said that he had never willed to change his ●●dre ne desired to be of more straight ne lass/ but he had be all his life all founded in prayer and orison/ unto that it pleased god to call him in to his Royalme in departing by death the soul out of his body. ¶ An other said that none ought to blame him that doth to him wrong or reproof/ but only aught to say that for his sins god sendeth him this tribulation. And therefore said an holy father/ that very humility is to do well to them that do to us evil. And when one demanded him by what moyen he might come to such virtue. He answered that in keeping his tongue/ and in leaving the world. ¶ An other good ensample for to show the form of humility. A pilgrim walking found on a time in a monastery a great number of religious men the which after the service was done & his orison accomplished/ followed the brethren of the said monastery/ & set himself at table weening to dine with them/ as he had be of the house a religious man. The brethren much abashed of the hardiness of this pilgrim. And because it was not their custom to receive religious strangers/ they hunted or chased him out of their covent. The same pilgrim meekly went his way without to anger himself ne gainsaying. After the said brethren had remorse of conscience/ & were sorry & displeasant of that they had put him out of their company/ without to have given to him his refection/ wherefore incontinent they called him again. And when he was comen again they asked him what thought he had had in his courage/ then when they had driven him out of their covent/ & after had called him again. To whom he answered/ that he had none other thought/ but that he had been reputed semblable to an hand/ the which when he is menaced & threatened he fleeth away/ & when he is called again/ anon he cometh again. giving them to understand by his words/ that in like wise ought to do all they that will have very humility & all to suffer without murmur. ¶ Some brethren of thebaid lad a demonyake to an holy father/ to the end that by his prayers/ he might be delivered of the possession of the devil. The which holy father as constrained by their requests said to the devil that he should depart out of the body of the same man. The devil answered. I go but first say to me/ what men been they that in scripture been reputed ghotes/ and which been they that be semblable to lambs. The holy father knowing that by the ghotes been signified the lecherous people/ & also by the lambs the holy devout persons fulfilled with humility. Answered to him that the ghotes were such people as he was himself/ but the lambs that is to say the good/ god only knoweth them. The devil by his answer founded in humility/ by the which the holy father reputed himself to be a great sinner/ was constrained to go out of the body of the said demonyake/ saying that he might no longer endure the presence of a man full of so great humility. ¶ The holy faders saiden that we be tempted with pride or vain glory/ wherefore we ought to humble us. For god knowing our frailty succoureth us incontinent by grace/ but when we take glory/ weening to resist it of ourself/ he suffereth us to fall in diverse manners of wickedness & tribulations in spirit ¶ The devil for to deceive an hermit appeared to him in form of an angel. And when thermit saw him/ anon he closed his eyen to th'end that in no wise he would see him. then the devil asked wherefore he opened not his eyen/ seen that he was sent from god for to comfort him. The said hermit answered meekly these words. Thou that sayest the to be an Angel/ take heed to whom thou speakest. I believe that if thou be an angel of god/ thou oughtest not to address the to me but to an other. The devil seeing his humility and constance incontinent departed thence. It behoveth first to prove the spirits/ that is to wite if they been of god or not/ to fore that thou give faith to their words. And for so moche saiden the holy faders that in all apparitions/ yet when they shall be of god/ every person ought to humble himself in saying. Alas my god I that am a poor sinner am not worthy to be visiteth of thine Angel in this corruptible world. ¶ To this purpose is founden of an aged father/ when the devil appeared to him making to him diverse assaults/ the which he suffered patiently in despising their temptations. One of the said devils seeing himself over comen/ appeared to him in form of our saviour saying. Fair father open thine eyen for I am Ihesu christ. To whom he answered humbly. As touching to me I will not see Ihesu cryst in this world/ for I am not worthy/ if it pleaseth him of his grace. I shall see him in that other world. And with his answer the devil vanished away ¶ A like answer gaaf to the devils an other holy father to whom they demanded if he would see Ihesu christ in saying to them. Go ye cursed devils where as it is given you to be. Have I not my god which counseylleth me saying/ thou man sinner if any come to the and say/ here or there is Ihesu christ/ give there to no consent ne answer to their words/ for they be all illusions & deceptions. ¶ A brother hermit for to have revelation of a doubt that he had of the holy scripture fasted lxx weeks/ and eat not but ones in the week. After the said time seeing the god had made to him no revelation he departed fro his chambre/ and purposed to go demand his brother the solution of his question. God knowing his humility/ incontinent sent to him an Angel which said to him. Brother I notefye to the that the fasting that thou hast made/ hath not rendered the so much agreeable to god. For to know the difficulty that thou pretendest to know/ for by thy merits/ thou wendest to constrain god to show it to the. But for as much as thou hast humbled thyself/ to will ask of thy fellow. I am sent fro god to notefye to the the same. Then he declared it to him/ and after the angel departed fro him/ by the which example it appyreth that with out humility we may not obtain of god any grace what somever penance we do. ¶ An other doctrine for of folk estate constituted in dignity. The same holy faders witnessen that every man having domination and pre-eminence upon other/ if he command a thing to his subgettes/ so that it be by humility/ and for th'honour of god/ in all things she shall be obeyed. But if he command them by arrogance/ as to repute himself worthy to be obeyed/ with out to have regard that it be for the honour of god and without humility & dread of god/ he shall not suffer that such lords be obeyed of their subgettes. And by this is known when any operations been to be done if they be founded in charity & of good persons or evil. ¶ And therefore said an holy father. I had liefer be overcomen in meking myself/ than to vanquish by my pride. ¶ And an other said that never ought one despise his servant with whom he is/ for none knoweth if he have the spirit of god/ either that we have it that despise him. ¶ An hermit demanded of an holy father/ if he saw any of his brethren do evil & sin deadly/ if he ought to reprove him. The holy father answered to him/ that if in the company were more older than he/ he aught to be still. And by that moyen he should have peace. For in as much as he holdeth himself lass than other/ there is lass envy/ & also he is more sure in his conscience. The brother replyked again saying/ that he might not bear the detriment of his brother seeing him sin as who should say nature constrained him to reprove him. ¶ The holy father answered to him/ that he might well ones reprove him & correct him brotherly without more. And if by adventure his spirit might not be appeased he should return to god by devout orison which should comfort him. ¶ Furthermore he said that the very servant of god ought alway to leave his will/ & to remit himself to god in observing continually silence/ which is very humility. ¶ And to this purpose demanded an hermit of an holy father/ what was the fruit of a man mortal/ in which he ought to get merit & meed. ¶ To whom he answered that it was humility. For of so moche is he the more enhanced in perfection. ¶ And therefore an holy father said/ that when a man asked pardon/ & forgiveness of an other of the evil that he hath done to him/ if he do it by humility/ the devils which have tempted him to do the evil/ incontinent departen from him. ¶ An holy father for to teach men to eschew vain glory said such a parable as followeth. That is to wite/ that he that maketh oil/ cover not the eyen of the horse that turned the mylle/ he would not go/ but should tarry to do his work. ¶ In like wise also/ a man that is penitent/ aught not to see his operations virtuous/ to th'end that in considering them he praise himself and be proud. For finably he should lose thereby his labour and merit. And for that cause in certain days the holy faders reduseden together to remembrance all their foul cogitations/ to th'end that by them they made a veil to cover the virtuous works that they made. Therefore every man that accuseth himself in very humility shall never be dampened if he get the mercy of our redeemer. ¶ And thus for to do an holy father desired more to be taught without comparison/ than to teach/ to th'end of himself he should esteem ignorance and simpleness. And the same holy father said/ that no man ought to teach ne preach/ but if he have age/ manners/ and science. Otherwise he shall be reputed all his life a fool & unworthy to be among them that be wise. ¶ A brother demanded of an holy father/ what thing was humility. To whom he answered that it was a yefte of god/ the which is had in doing penance bodily/ in reputing himself a sinner/ & to yield himself subject to all them with whom he converseth ¶ Then he demandeth and asked him what it was to say to be subject to men. And he answered/ that it was to take heed to his sins/ and not to know the sins of his neighbour/ & to pray continually that god give mercy to sinners. ¶ An other required an holy father that he would say to him one word how he might be saved. He answered to him that if he might endure all wrongs that were done to him it is a virtue above all other/ by the which he might get his health. And for this cause an holy father defended his disciple that he should not frequent people constituted in dignities/ for oft in following them one desireth to be a lord as they be. ¶ A brother being in a covent/ the which in all vices and sins he said him self to be a sinner. And that also that he made not so many mats ne hand works as made his brethren/ wherefore they began to murmur against him the which thing knowing the abbot/ and also the virtues of the brother/ he said to all the religiouses. Children know ye that I love better one only mat with the humility of your brother upon whom ye murmur/ than all yours made in pride which overcometh you ¶ A brother asked of an holy father/ how that it was possible that a man durst presume in himself to have so much deserved toward god to say that he had seen angels face to face. The holy father answered to him/ that he is well happy that seeth well his sins. As who would say/ that for to see the angels of god is not possible. ¶ A religious brother knowing that one his brother was angry against him desiring to appease him/ went to him and knocking at his cellle door/ but he would not open it. ¶ Then he that would have appeased him/ went to an holy father/ and told to him the caas in charging his brother of that he would not open his door/ the which answered to him. Brother keep the that thou justifye not thyself in blaming thy brother/ for that is nothing the way of humility. And by cause thou hast not proceeded by that way god hath not suffered that thy fellow hath not opened his door. Nevertheless thou must consider if he have sinned against the by wrath/ that in like wise other time thou haste sinned. And therefore justifye thy brother/ and accuse thyself/ if thou so do/ god shall give courage to accord himself with the. And for to better to comfort him the holy father recounted to him this ensample following. ¶ Two secular men of honest life conversing to gydre by common assent entreden in to religion And weening to do a work of great merit ghelded themself/ and made them quite of their genitors. This considering the archbishop cursed them. When they knew it being moved of great courage/ murmured against the said archbishop/ in saying that for the more lyghtelyer to abstain them from sin/ they had done it. And so by that moyen to come to the kingdom of heaven. As men being out of Reason they went to complain to the archbishop of Iherusalem. And to him they recounted all their caas like as it was happened/ the which in like wise cursed them. Wherefore more angry than to fore/ they went in like wise to the archbishop of Anthyochye supposing to have obtained some succour. But as the other he cast the sentence upon them. finably they concluded to go to Rome. And after that they were arrived/ they recounted to the pope all the sentences that had be cast upon them/ and for that cause they were come to him as sovereign and heed of all holy church for to have their absolution. The pope heard their request cursed them and prived them by his sentence of all the prayers of the holy church/ whereof they were more melancholious than to fore/ and murmured against him and all the other prelate's/ with whom they had be saying that they were acceptours of persons/ and not without cause they made congregations for to conclude after their appetite the matters that might come before them. Thus they wist not what to do/ but to go to an holy man bishop of Cypre named Epyphanius/ which had the yefte of prophecy. And as they aoproched toward the city where as the said bishop was/ he knew by revelation of their coming and the cause wherefore they came. And he sent to them charging that they should not be so hardy to enter within his city. When they heard these tidings/ they thought in themself/ that their coming had be showed to the said holy bishop/ and that they had great wrong weening to justify them self in blaming the bysshyp that first had excomyned and cursed them Then they reputed themself worthy of great punishment saying that marvelously they had offended their maker/ god knowing their contrition and humility made revelation to the said Epyphanius that they were disposed to do penance. Then he sent to seche them/ & received them goodly in to his house. And after that he had assoiled them by the pope/ and were restored to the holy sacraments of the church. He wrote to the bishop of alexandria for them in this manner. ¶ father receive these two children/ for in troth they have done penance for the sin that they have commised as much against god and his law as against the. ¶ The holy father/ after that he had recounted this history said to the foresaid religious brother My son thus it behoveth the to do if thou wilt get thy health. For god will that a man after that he hath sinned/ incontinent return to him by penance. ¶ When the said brother had herd all this that the holy father had told to him/ he returned and concluded to do in like wise as he had said and knocked at door of his fellow/ the which anon opened it to him/ and embraced each other by amiable peace and concord which they had together. ¶ Two monks brethren germayne liveden together in charity and unyon a long time/ the which the devil enemy of peace supposed to have departed them to th'end that they should no more dwell together. So it happened on an eventide/ that the younger lighted a candle/ and set it upon the candelstycke/ and after he began to do his work. The devil anon overthrew the said candle. That seeing that other/ the which was older/ & weening that it had be default of his brother/ bete him strongly in great anger and moving of courage. The young brother cried softly. Alas my brother I pray you forgive it me/ & I shall go light it again. The devil saw that the younger brother was not angry/ but pacyente and in great humility had endured the correction of his brother/ As wood & tormented by the power of god went and recounted this to the prince of devils/ how a young monk by his humility had put him out of the hermitage. ¶ The priest of the idol's hearing that/ forsook incontinent his idolatry/ and yielded himself to be religious. And after his conversation was so happy to keep humility/ saying that humility chaseth the power of the devils/ in like wise as they had heard witness in speaking that one to that other. ¶ Furthermore said the same priest that to fore his conversion/ he had heard the devils complaining them to gydre saying/ that when a monk was fall in deadly sin/ anon some of them died penance for him/ wherefore all their power was nought/ in such wise that they might not grieve ne annoy the said religious persons. ¶ Here beginneth the virtue of patience. FOr to learn and know how we might have the virtue of patience. Every person that will read this present treatise/ note in his heart/ and also retain th'examples and dyctes of holy faders here after declared. The which been of moche value and profit. For they moven to devotion/ & also to have strength and patience against adversity. ¶ On a time for certain cause was made a congregation of many religiouses/ among whom was an holy father called Euagrius/ the which proposed among the brethren his opinion of the matter whereof was the question. To whom the sovereign abbot of the said congregation said. father abbot we know well/ that if thou were in thy country thou shouldest be a bishop or chief of many religiouses. And now as a pilgrim & stranger thou sittest with us. The good devout man Euagrius without to move himself/ but in spirit/ answered not one word/ but wrote in the earth. brethren it is so as ye say. ¶ The abbot johan the little being on a time set to fore the gate of his church/ many brethren sat with him And of diverse thought & scrupulous cogitations they asked him/ to whom by the help of god he gaaf so good answer/ that they all were comforted. That seeing an old father moved of enuyee said these words. father johan thy viol is full of venom. To whom he answered/ my father thou saist truth/ but if thou sawest that which is in my heart. I wot never what thou shouldest say/ when thou seest not but that which appeareth without forth. And thus to the Injury that was said to him/ he answered patiently. ¶ Of the great patience of the abbot Ysydore dwelling in Sychye witnessen the holy faders/ that when an old father had a disciple frail or Injurious & he would put him away. The same Ysydore prayed that he would give him to him/ for all them he should make virtuous by his patience. ¶ Of alas patience was not the holy father Macharye/ the which when he found a thief in his cell/ which charged or laded upon his horse or other best all his goods/ he would help the thief to lad his horse/ as if he had be his fellow. And in so doing he said such words as follow. When we came in to this world we had no thing. God giveth all. And as he will so be it done/ and praised be he in all things/ been they contrary or profitable. ¶ In like wise the abbot Moses with many other was in a congregation made in Sychye/ in the which some brethren for to prove his patience/ said to him these words. Come hither thou Ethyopyen as black as thou art who hath made the so hardy to presume to come with us. To the which words he answered not. After they asked him/ they that had so injuried him/ if he was any thing wroth. To whom he said that he had be troubled in his heart/ but that not withstanding he abstained him to speak/ for patiently he had endured. ¶ Paysius brother of the holy father Pastor/ had familiarity with some brethren/ whereof the said Pastor was evil content. And for to correct him he went to make of him complain to th'abbot Ammonas in saying to him/ that he might no more endure such things. ¶ Thabbot Ammonas answered to him to give him matter of patience/ ha Pastor thou hast yet good live & strong. Go go in thy cell/ & consider that thou hast an hot heed & an high courage/ how well that thou art nigh the point for to be laid in thy grave or tomb. And by that concluded the said Pastor/ that all labour & adversity which cometh to us is light to bear/ so that we have silence and peace in our heart without grudging. ¶ There was an hermit a brother which was hurt of an other/ & for to be avenged he complained to the abbot Sysoy/ saying that if he would not do right to him & reason/ that he himself would avenge it. The holy man Sysoy prayed him affectuously/ that he should do nothing to him that had hurt him ne to do to him any dysplesyr/ but to leave to god the vengeance. The brother full of malygnyte abode in his evil will protesting alway to avenge him. Thabbot seeing his obstination/ prayed him that first he should make his orison & prayer to god/ & after accomplish his will/ of that which request the said brother was content/ & so put them both to pray unto our lord together. This done the abbot Sysoy said god is not much necessary to evil people/ for he will venge him of their wrongs done by them. The hermit hearing that changed his will & fill down to the abbot Sysoy in promising that he would do no dyspleasyr to him that had hurt him. ¶ An other brother seeing his fellow bearing a deed man to the earth/ prayed him that he would here with him the living/ that is to say/ that he should endure that/ which the living men shlode say to him or do/ and in so doing he should bear them. ¶ And to this purpose is founden of a brother/ the which oft frequented and honoured all them that died to him reproof and wrongs/ and by that he refrained their Ire. ¶ In like wise it happeth oft-times that they/ the which correct them by wrongs/ getten good manners/ by the moyen of such wrongs. For it is written/ they that bless and praise you/ beguile your souls. ¶ Certain thieves on a time entered in to the cell of an holy aeged father/ and said to him. father we will have all that is here within. ¶ To whom he answered/ that they should bear away all that which seemed to them good. ¶ And so they bore away all that was in his cell/ safe a little sack/ which lay in a corner. And when the holy father found it he ran after them and bare to them the said sack saying. My children ye have forgotten this sack/ take it with you to th'end that ye have all. The thieves marveled them of his great patience/ & rendered all to him again/ and were after all their life penitent saying each to other/ verily this holy father is the servant of god full of the virtue of patience. ¶ The holy faders witnessen that an hermit had with him a young disciple replenished with all evil will. On a time among other the holy man reproved him of his sin in saying to him. My son do not that. That not withstanding the same disciple amended not himself/ wherefore thermit seeing that he was pertynax & obstinate he corrected him no more/ but concluded in himself/ to suffer him to do what him good seemed. After that yet he died worse/ for he shit & closed the cell of the said hermit. In the which was no more but three loves only/ & suffered him fast three days/ during the which time/ the said hermit said no thing ne died to him. ¶ This knowing an other hermit his next neighbour made pottage for him & delivered it to him by an hole of the wall of his cell/ & asked him wherefore his disciple was so long or he came/ he answered without any anger/ that when it pleased him he should come again. ¶ Many philosophers being together in a place/ passed by them a religious well and honestly clothed after his estate. The philosophers desiring to prove the patience of the religious man called him in saying to him. Ha monk come and speak to us/ and so he died. ¶ After this passed an other great monk and of low condition/ to whom the philosophers saiden. Ha monk foolish and evil come and speak with us/ incontinent he went to them And anon as he was comen/ one gave a buffet to him on the cheek. After which buffet by him received which was armed with patience/ presented to them that other cheek after the counsel of Ihesu christ/ when they knew his patience/ they praised him/ and made him to sit in the mids of them/ saying/ verily this is a very monk. ¶ After they demanded how moche more penance do ye in desert than they that be in the world. For they said/ if ye fast/ so do we/ if ye chastise your body/ so do we/ then what do ye more than we. The monk answered/ we live in hope/ and we keep silence and our thought fro thinking evil. The phylophres hearing this last answer/ praised them saying that it was an hard thing that to do to them that been in the world/ for they themself could not do it. ¶ An holy father had a dycyple of great patience/ the which on a time/ by cause that he was angry put him anon out of his house. ¶ The good disciple was not proud/ but yielded him humbly and patient went not from the door of his fair father/ to fore the which when the father opened his door/ the disciple anon fill down on his knees/ in asking him forgiveness ¶ The holy father greatly amarveled of his patience said to him. Ha my son from hens forth thou shalt be my father/ for by thine humility and patience/ thou hast overcome my pusyllanymyte. enter and go in my son/ thou shalt be holden and reputed my father. And I that am old shall be thy young disciple/ that is to say/ that I am younger than thou in virtues. For by thy great patience constantly suffered/ thou hast put down my feeble age. ¶ And to this purpose recounten some holy faders/ that many young religious men nowrysshed them that been old because of their evil governance. And principally we find of an old hermit which made not in a day & night but one mat/ the which he sold anon and drank the money which he had received. So it happened that a young brother with him lodged/ which also every day made a mat/ the which in like wise the same old man sold with the his/ & employed in win all the money that he had received for them & after drank it without to bring any thereof to his disciple safe only a little breed which he brought to him at even. This life lad the old father by the space of three year/ without any grudging of the young man or any evil word. After considering that he was naked & he eat not but breed not half enough/ purposed him to depart and to go in to an other hermitage/ but on that other side he considered that he ought to endure it for the love of god. And that he was not hermit for any other thing but for to do penance/ wherefore he concluded that he would not depart out of his hermitage. ¶ And anon an Angel appeared to him saying. Brother depart not/ for to morn we shall come to the. Of this apparition was much joyous the young disciple. And after he prayed his old father thermit that on the morn he would not go out of his cell in to the town as he was accustomed to go every day/ and that his friends should come seek him. The hour comen that the said hermit was accustomed to go for to sell his mats/ he said to his disciple. My son I will go to sell our mats. For they for whom thou abidest seen that it is now late/ will not come this day. ¶ The disciple answered. My father know for truth that they shall come. And in saying those words he rendered and yielded up his spirit. then the old father began to cry/ alas alas/ a long time it is that I have lived in this desert in great negligence of my health/ and thou virtuous child by the patience that thou hast had of me in a little time hast taken by assault the Royame's of heaven. And fro thenne forthon the old hermit became much sober/ & lived more holily than he had be accustomed. ¶ great patience and marvelous suffered a common woman & was named Thays/ the which was of so great beauty garnished/ that for her pleasant maintain and swear regard many young fresh and lecherous persons sold their rents and revenues for to entreteyne and accompany the said Thays. And in th'end they came to shameful poverty and mendycyte. And that worse/ detestable & more dangerous thing was/ by cause that many pretended to enjoy her everich at his own will. Oftentimes her door was bloody with the blood of the young men that in great number fought for her An holy father abbot named Paphunce advertised of her poor & miserable life/ & desiring to withdraw the said Thays from her evil life/ clad him self in secular habit/ & took money for to go to the house of the said Thays dwelling then in a city of Egypte The holy saint fond her in her house And after that he had salued her/ he presented & offered to her a sheling for her reward of the sin which he feigned to commise with her. Thays which took of all hands received the shilling/ & made the good man to enter in to her chambre/ where as was a bed richly arrayed/ & covered with a precious covering upon which she lay/ bidding him to come & to do his lechery. But he that desired other thing than to commise that dishonest sin/ by a manner of dread/ prayed her that if there were a place more secret within there that she would lead him thither/ to th'end that none should see them. To the which she answered in this wise that her chambre was secret enough/ & that theridamas should no person see them there. But she said that theridamas is no place so secret in the world that any thing can be hid from god/ which knoweth and seeth all things. The holy father hearing this answer said to her/ my friend knowest thou well that there is a god/ ye said she. And I believe the resurrection general/ and after the same we shall have the royalme of heaven/ if we do the works required for to come thither. And ferther more I believe that there is hell/ in which shall be tormented the miserable dampened persons for the perpetual vengeance of their sins. The holy father Paphunce hearing these words said to her. Now my friend I ask the sith thou knowest these things/ how thou art so hardy to live so meschauntly/ & to be cause of the perdition and loss of so many miserable soul's/ which been by th'occasion of the so yrremyssybly lost and dampened/ and of whom thou must relde account to fore god. Thays hearing the holy father/ and his marvelous remonstraunces was at the hour touched to the heart/ that she fill down on her knees to fore him saying. father I hope that by great penance and mean of thy holy prayers I shall mow obtain remission of my great and foul stinking sins. And therefore I require the that it please the to give me the space of three hours. And them passed I shall accomplish all that which thou wilt command me/ the which request the holy Paphunce accorded to her. And assigned to her a place to the which she promised to come & yield her to him. And incontinent the done/ she took all the goods that she had gotten by her lechery/ & bare them in to the mids of the city/ and there she threw them in to a great fire/ which she had kindled for to bren. And in so doing she said. Come hither ye dishonest lecherous people which so much shamefully have sinned with me/ & see how I dispose that which ye have given to me. And saying the said words she brent all generally that she had of any value/ which well amounted after that the history containeth to forty pound of gold. That done she went to the place to her assigned by the said father/ which tarried there for her. And fro thence he led her in to a monastery of virgins where as she was by him closed in a cell little & straight/ of the which he closed the door/ as he should never have opened it/ & made a little window a low by the ground by which she might receive a little breed and water/ without any other thing to eat or drink. And with that she had none withdraught/ where as she might do her aysement/ but under her. When she was shut and closed in/ she required humbly the holy father Paphunce/ that he would Instruct and teach her the manner after that which she should pray unto god. To the which he answered that she was not worthy to adore him ne to left up her visage ne her hands toward heaven/ which had be cause of commysing so many filths and corruptions. ¶ And yet said the holy father. Thays thy prayer shall be made in this manner/ thou being laid on the earth toward the east shalt say many times. My god which haste formed me have pity on me. ¶ This good woman Thays died this penance three year during/ the which three year passed/ the holy father Paphunce had mercy and pity of her/ but yet nevertheless he would not let her out/ without to have counsel of the abbot Anthonye/ the which after that the said Paphunce had recounted the great penance that she had done/ made to be assembled and put to prayer all his disciples for to know if her sin were forgive and pardonned/ hoping that god should show or do be showed some thing. They being in devout and fervent prayers/ one of them named Paulus which was of the principal disciples of saint Anthonye was suddenly ravished/ and him thought that he saw in heaven a bed ●orned right preciously/ and kept with four virgins marvelously fair. Then he said to himself/ that this fair bed was prepared for his master Saint Anthonye and for none other. ¶ And he being in this imagination/ heard a voys saying to him that it was for Thays which in her time had be a common woman. ¶ On the morn early the said Paulus recounted to his brethren the said vision/ the which heard by the said father Paphunce/ he knew that the said Thays had obtained pardon and remission of her sins. And thenne departed from thence and went unto the monastery/ where in she was enclosed. And when the good Thays saw that her door was opened/ she began to cry that they should let her abide there unto her last day. But Paphunce would not agree unto her petition. And said to her that she should come forth/ and that her sins were pardonned and forgiven. After that she was out/ for to declare how she had done her penance. She said to the said abbot/ that all the time that she had be closed and shut in/ there was not one minute/ but that she had considered all her sins which she had commised in weeping and wailing habondauntly. ¶ then th'abbot said to her. For the dread that thou hast had of thy sins/ god hath forgiven thee/ and not for thy penance. fifteen days after/ that she issued out of her cell/ she rendered and gave up her soul to almighty god as the history containeth. ¶ Here beginneth an other history of contemplation. FOr as much as it is notoyre and known/ that among other virtuous works. contemplation is right excellent as that which incontinent adresseth to god. Therefore in this present treatise by the grace of the holy ghost we shall determine of contemplation/ in proceeding forthon by examples/ like as we have done tofore. then in the first party of this first chapter/ is showed the great excellence of contemplation by one example as it followeth. ¶ An holy man came in Sychye to the abbot gluttony being in his cell/ and when he was come he found his door shut/ and he began to behold by the window/ & saw the holy abbot which was all in a flame withoutforth. & after he knocked at the door. And anon the holy father sprang up/ demanding him if he had be long there at his door/ & if he had seen any thing. The brother answered that nay and so they spacke to gydre/ and after departed. ¶ Thexposyconnexposition of this ensample will say/ that they that be contemplative been all brenning of charity which maketh them to burn spiritually. ¶ Thabbot Arsenye said/ that one of the holy faders of Sychye/ because that he was simple fill in error/ how well that he had lived & justly after his power. And the said poor man said that in the sacrament of the altar was not contained the very body of Ihesu christ but only the likeness & representation of him. And this error came to the knoweleche of two other old men/ the which knowing that he lived right holily. And that he said this folly by simpleness/ camen to him and saiden in this manner. father we have herd say of an Infydele and untrue christian man/ that the very body of Ihesu christ is not contained in the sacrament of the altar/ but only there is his likeness & semblance. To whom the said father answered/ it is I that have so said. ¶ then one of them replied to him saying/ alas father believe not so. But believe that which the holy church believeth and as we believe. For in the sacrament of the altar is the very body and blood of our saviour Ihesu christ/ and not only his semblance or likeness. Then answered the father. I believe not that but I see it by experience. Thenne they said to him. Now then father sith that thou wilt believe thus/ it behoveth the to pray to god. And also we shall pray/ that he will take fro the this error. And I believe that he shall show some thing. These words so said this foresaid father went much joyously in to his cell/ & began to pray to god in this manner/ lord god almighty which knowest that mine opinion is not malicious I pray the that it may please thee/ to show to me she troth. And in like wise the two other aeged men prayed in saying. Lord god thou knowest that this holy man liveth justly and straightly/ wherefore we beseech thee/ that thou wilt declare to him/ that which he knoweth not/ touching the sacrament of the altar/ to the end that he lose not the reward of his labour which is so great. And the week following they came to the church all three. And in singing the mass/ theridamas appeared to them a little child in the stead of the host ye upon the altar/ which the priest held. And when the priest would divide the hosty/ came an angel that held a knife/ and sacrefyed the same child to god the father/ and received the blood within the chalice. And when the priest had broken the hosty in to small pieces. After that the holy man came for to receive the body of our lord/ & as the priest should deliver to him the hostye/ it seemed to him that it was a piece of flesh full of blood. Then he began to cry. I believe firmly as this hour that thy very body is in this sacrament/ and thy very blood. And anon the hosty came again in his first figure & then he received it devoutly. And after the holy faders said to him. Fair father our lord knowing that nature human hath horror to eat man's flesh/ hath not willed that his body should appear to men in such likeness but that it should be hid under the likeness of the whiteness of breed & the redness of wine. These things thus said they gave laud & thankings to god/ of that it pleased him to bring this man out of his error. And so they went in to their cells joyously. ¶ Here ought to be noted that it is peril to simple folk to speak or dispute of such matters/ which appertaineth not but to wise men and lettred. Therefore when wit faileth/ only faith sufficeth. Then it behoveth to believe/ as the church believeth/ without to inquire any ferther. ¶ Thabbot Danyell said that an holy man much rightful that dwelled in Egypt fill in an error/ in saying that Melchysedech was the son of god the which thing hearing Cyryllus archbishop of alexandria sent to him. father I have conceived in my thought that Melchysedech was the son of god but after I have believed contrary. I pray the then that thou wilt pray to god for me/ & send to me that I may know the truth. then the holy man prayed god/ & at th'end of three days he send word to the bishop/ that Melchysedech was a man mortal/ & not the son of god/ saying that he hath had very knowledge/ by that which god had showed him by an other all the patriarchs that have been sith Adam unto the said Melchysedech And that the same angel among the other had showed the said Melchysedech in naming him by his name/ wherefore he was certain that he had been a man mortal/ & also that he was not the son of god. And by this moyen he was out of the error/ in which he had been in to fore. ¶ A young child named Effrem saw in his sleep a vine with so great abundance charge & replenished with fruit that all the birds of heaven eaten thereof/ weening to minish the fruit/ but the more they eat/ the more came again. That is to say that in time to come he shall teach all the earth in good and virtuous operations by preaching & wholesome doctrine. ¶ An other good holy man saw in his sleep a legion of angels/ descending from heaven which brought a book written within & without/ the which might not be opened as they said/ but by the child Effrem. And him seemed that they delivered to him the book afore said/ & he opened it. On the morn Effrem began to teach all the world by predication. And by this vision the holy man knew that it was by the virtue of the holy ghost. ¶ An holy father named johan saw three monks upon the rivage of the see/ to whom was said. Take wings & flee in to that party. And anon the two flewhe without pain/ but the third unneath might flee/ but he wet himself oft. ¶ Right so is it in this world. For some flee without pain & lightly. And there been rich men and mighty which flee by vain glory among the worldly people having therein all their desires & pleasances. Other flewh in tribulations & pains & they were weet oft by the water of holiness. Alway in th'end they passed the see of the world & tam to port sa●lewe/ that is in heaven. ¶ Thabbot Macharye of the region of Sychye said/ when ye shall see the cell of a religious set in a place full of ghotes/ know ye then that Sychye shall be nigh his end. And when ye shall see it nigh unto the trees/ it shall be at beginning. But if ye see the children to fore the cell/ flee ye thence/ & take your vestiments. ¶ The abbot Moses said to his brethren/ if we keep the commandments of god. I promise you that our enemies shall not assaylle us/ but if we despise his commandments/ know ye for certain that god shall suffer that our enemies shall destroy our habitation and dwelling. And this is consonant to the common saying/ if god be with us/ who is he that may grieve us/ as who saith they that keep the commandments of god/ been by him kept & preserved fro evil. ¶ Thabbot Moses being in his cell said to his brethren/ my friends this day our enemies the Barbaryns shall come hither for to put us to death/ and therefore flee we for to eschew the death then the brethren saiden to him. And thou holy father shall thou not flee. To whom he answered nay saying that he had long time abiden that day/ to th'end that the word of god were accomplished. That is to wite/ that all they that smite with sword/ with the sword shall die. then the brethren saiden to him/ sith that thou wilt abide we will abide/ and die with the. To whom the holy man replied in this wise. I have no cause ne occasion to go away/ but each of you see how constant he is for to endure the death. And thus as he spacke the enemies came & slew them all/ except only one/ which was not constant ne steadfast in the faith. But for fere that he had he hid him under a mat of junks. And he being there saw the angel of god bringing seven crowns/ of which he crowned th'abbot first/ & after each of the six brethren/ & thus were they very martyrs. ¶ Mark the disciple of Sylvanus said to his master willing to go in to Syrye. father if it please thee/ abide three days to th'end that I conucye the And so carried the holy man unto the third day/ and that day comen/ his clerk died. ¶ Thabbot johan which had be bamnysshed of one named Marcyen/ came on a time to th'abbot Pastor for to ask of the hardness of a man's heart/ whom seeing Pastor began to speak & said to him/ the nature of the water is to be fit & sweet/ and the nature of the stone is to be hard & of great resistance/ yet alway is it seen that the drops of water that falleth upon the stone/ finably at last it pierceth it/ not of the violence caused of the water/ but by the continual dropping of the said water upon the same stone. And so it is said he of the word of god. For it is sweet & loft. And our heart is hard & obstinate. Not for as much/ if one heareth it oft in fervent devotion/ it maketh in our heart which is hard as a stone an hole of the dread of god. It is written by the psalmist. That like as the heart desireth to the fountain of clear water & clean when he is much weary/ all in like wise our soul coveteth and desireth to come to god/ which is the water of life by grace. ¶ A brother demanded of th'abbot Pastor/ what the scripture signifieth saying that a man should not do evil for evil To whom the holy man answereth/ that may be do in four manners. first in thought. secondly in beholding. thirdly in word. Fourthly in operation ontward & in deed. Thus thenne if thou think not evil to an other/ behold him not dyspytously/ & if thou behold him not by Ire ne by despite/ thou shalt not speak evil of him. And if the speak not evil of him/ thou shalt do no outward work ne thing that not grieve ne annoy him. Thus it is said at beginning/ that one ought to resist & put remedy to the principles or beginning. And this is consonant to the word of god where he saith/ love ye your enemies/ and do ye good to them that hate you/ & also do ye none evil for evil/ but good fyr evil. ¶ An holy man named basil said that in a monastery of women/ was a vugyne that feigned herself demoniac & out of her mind/ in so much that all the other fled/ & would not eat ne felashyp with her. And this woman would so live because she would be in the kechyne/ & do all that there was necessary for the other systres/ & all that which was to do in the monastery concerning the household. And she died all this for to have the more pain & labour considering that which out lord saith in holy scripture/ if any of you saith he/ repute himself wise in this world. It behoveth him first to correct himself/ & repute himself a fool tofore that he be wise. ¶ And in an other place is said that the wisdom of this world/ is but folly toward god And this virgin was all bare heed serving all the other systres in their affairs/ & with great pain might any see her eat/ she sat never at table/ and drank of the washing of pots where in the wine had be/ & she died never wrong ne dyspleasyr to any other for any thing/ she never grudged ne spacke to person/ and oft-times because she spacke not/ she was beaten & injuried of the other systres/ but she endured & suffered all for the love & honour of god And because she would not suffer the good to be oppressed of the evil. God showed to a good holy man whose name was Pyterius the life of this holy woman/ so heard this holy man a voys saying to him. Pyterius which reputest thyself a moche holy man/ if thou wilt see a woman more just than thou/ go in to the monastery of Tabenesyens where as be many holy religious women/ & her whom thou shalt see crowned on the heed/ know thou that she is better than yu. For in fighting every day against a great people/ her heart departeth not fro my love/ but thou that dwellest all alone/ sometime thou hast not the virtue for to resist the temptations. The holy father herd this revelation/ departed incontinent/ & came in to that monastery/ & prayed his brethren/ which had the charge of the religious women/ that they would suffer him to enter in to the monastery with them. The brethren seeing the said father holy & good life & also strongly aged made him to enter in without any suspicion. And in beholding the religious women/ saw none that had a crown on her heed. Then he said to them me seemeth that there lacketh here one sister of you. They said to him that there was yet one all foolish & kept the kechyne/ saying furthermore/ that she sometime was tormented with the fiend which grieved her sore. This words so said/ the holy father prayed that he might see her. Then anon they went to fet her/ but she would not come/ unto the time that it was said to her that the holy man Pyterius was there within which had great desire to see her. And incontinent as she heard him named she went to him/ for he was greatly renowned in that region She being comen to fore the holy abbot Pyterius/ he fill flat down to her feet saying. My friend I pray the give to me thy blessing/ she in like wise fill down to the feet of the holy abbot asking also his blessing. The other systres seeing this thing were greatly amarveled/ & saiden to him. Alas holy father desire not to ask the blessing of this woman/ for she is foolish & out of her wit. Then answered the holy father/ ye been all fools/ & this virgin is wise & she is my Nun & yours & he named her so/ because they named in like wise the devout virgins in the region. And I pray to god said the holy father/ that at the day of judgement that I may be also worthy & capable of the felicity everlasting as she/ the which thing heard/ all the other systres fill down to her feet/ & confessed that they had sinned in diverse manners unto her. Some for they had thrown the washing of the dishes upon her/ other oft-times and without cause had beaten her/ & other in mocking her had filled her nose with mustard. And generally all the other confessed that they had done to her marvelous Injuries whereof they all demanded of her surgeon & forgiveness. And thenne the holy man departed. And from then forthon the systres had in great reverence the said holy virgin marvelously. But a little time after/ because that she might not endure the loving & praising of the world/ she went secretly out of the monastery/ & never after heard they any thing of her. ¶ Here after followed the second chapter of contemplation. A Young brother named Zacharye went to his abbot named Sylvanus for to speak to hyym/ but he found him in contemplation having his hands lift up to heaven. And he seeing that he shut the door/ & went his way. After he came again at the hour of sext/ and at the hour of none. And finably he came at ten of the clock at night/ & knocked at door & entered in/ & he found him that he rested. Nevertheless he asked of him saying. Helas father what haste thou had this day/ when I was comen hither to the The which answered that he was seek. then the brother fill down ate his feet & said to him. father if thou say not to me what thou hast had. I shall not leave the to go. Then said the holy man. I have be ravished to heaven & have seen the glory of god/ & have be detained there unto this hour. ¶ Some of the old faders saiden that as they spoke of the holy scriptures & words edyfycatyf/ they saw th'angels enjoy & praise god. And after that they began to speak of worldly things & unprofitable/ they saw foul hogs & swine stinking come in the mids among them which made them all foul. After when they began to speak again of god/ they saw again the angels semblably as they died tofore. That is to say that god is with them that speak of god/ & the devil with them that speaken of dishonest things. ¶ An holy man said the one may sin in four manners. first in evil thought secondly in consenting to the same thought. thirdly in speaking evil of an other. Fourthly in doing by work outward that which he had in his evil thought. And in all these things is not the wrath taken away/ but as he saith at the beginning. I shall not punish sometime for the three sins/ which been thought/ speaking/ & consenting/ but the fourth/ that is to say/ when with them the work shall be done I shall punish them. ¶ An holy man of Sychye in making his cell/ he was on a time merry & joyous. And when the fundament was made/ he cess not till the residue was achieved. It happened on a time that in repairing he began to weep. The brethren asked him why he wept. And he answered them/ that he had a great cause of heaviness/ for it had be showed to him/ that that place should be desolate & destroyed. And said also. I have seen the fire once in Sychye/ the which hath be quenched/ & I saw it also the second time/ & it was also quenched/ but the third time I have seen a marvelous & so great a fire that hath brent all Sychye & might not be quenched/ & therefore I have cause to be sorowfulll. ¶ An holy man said it is written in the psalmyst. The just shall flourish/ as the palm of the forest of Lybane. And by this it is showed that the good works shall have for their salayre sweet fruit/ rightful/ & noble/ for in the palm is a part sweet & white/ & like wise is in the heart of the rightful man for he is sweet by mercy & pity/ & white by illumination of faith. And he is strong to resist against the temptation of the fiend of hell. ¶ The good sunamyte received Helyzee the prophet in to her house/ not that she had any carnel affection toward him/ for she was holy & just/ but she received him as a guest. ¶ Morally by this sunamyte is signified the soul/ & by Helyzee the holy ghost. Thus then as oft-times as our soul is withdrawn and separate from worldly things & secular in adressyng it to god/ so oft the holy ghost cometh anon for to lodge him in the soul/ & thenne the soul which tofore was barren of good works may bring forth good & holy works. ¶ An other holy man said that in like wise as we see a swine which is all foul & may not lift his eyen toward heaven but alway looked downward/ so in like wise is the soul of a lecherous man/ that which detained by his right foul desire & covetise may not think but on earthly things/ ne lift up the eye of contemplation for to know in what estate he is/ but he hath his taste so infect that he may not savour any thing that is divine or godly. ¶ A man of moche holy life said that he that rendered himself religious by good devotion/ in taking thabyte of ꝓfessyon received as much grace as doth he that is baptized/ & how be it the at bapteme is given plenitude of grace/ in likewise he saith that in profession of holy religion is given plenitude of grace. ¶ God gaaf on a time to an holy old man the power to see all that the other died & made/ & so he saw on a time a brother which was in meditation & thought on god/ & the devil being without/ which might not enter during the meditation/ but anon as he cess to think on god/ the devil entered in to his cell/ that is to wite/ if we think on god/ the devil shall not enter in to the cell of our soul/ but if we think on worldly things/ anon he shall enter & slay us by sins. ¶ An holy man prayed to god that he might see the fiends. To whom was answered/ thou hast none need to see thine adversaries/ but he prayed alway to god that he would show them to him. And anon by revelation divine he saw a great legion of fiends assembled on a mountain like as bees which flee about men on all sides/ but the angels of god were by that chased away the fiends & put them aback. ¶ An holy old man had two neyghbour●/ of whom the one was a stranger & the other of the Royame's. The stranger was slothful/ & the other was much diligent. It happened that the stranger died/ & anon the holy man that was his neighbour saw by revelation the angels leading his soul in to joy. And as he supposed to have entered in to heaven was made question of him/ that is to wite if he ought to enter. Then he heard a voys from on high which said it is certain that this stranger hath be a little negligent/ but for as much that he is a strauger & that he hath do penance open the gate to him. Some after came to the article of death the diligent which was of the cō●re/ & anon his friends came to see him/ but he died. And also the holy man knowing that he was deed/ looked if he might see changellies come/ like as he saw them come to the soul of the stranger/ but he saw none appear. then all heavy & admerualled be done flat to the earth & said/ alas the stranger that was moche sloth is in heaven/ & this man that was much diligent may have none enter. Thenne was said to him that he that was diligent had at hour of his death sorrowed for his temporal goods & for his friends which wept for him/ but that straunhad none friends at his death/ & by this appeareth the none aught to present to him that dieth his children or his wife/ to the end that his health should not be let. ¶ An other holy man said that theridamas was an hermit in the hermitage of the city of Nile/ to whom a good secular man ministered to him all his necessities/ & in this city was a man much rich & right evil which died/ & was born with great honour by the bishop & principals of the town/ with great number of torches unto his sepulture. This good secular man that had seen this great solemnity/ went soon after to thermit/ for to deliver to him that was necessary/ but when he came to th'hermitage/ he found that this holy man had be eaten of wild beasts/ thenne he fill his face to the ground flat/ concluding that he would not arise till he knew fro whence this thing preceded/ that is to wite/ that the rich man which was so perverse had had so great honour in his death. And the holy hermit that served day & night god was alone deed piteously/ & because he was herfore in devout orison/ there came an angel to him the said/ that the rich man had had these goods & worldly honours/ for to reward him for some small good deeds which he had done in his life/ but not withstanding he was in way of damnation for his sins that he had commised. But the solitary hermit/ because he had be somewhat defoiled of sin where of he had contrition/ he had suffered this evil/ because he was clean tofore god/ & finably have rest perdurable/ & so he was comforted & returned praising god. ¶ An holy man said that he had seen a moche aged woman a virgin/ of whom he asked wherefore she had choose the estate of virginity. To whom she answered syghynly/ alas holy father when I was young. I had my father well attempered & soft. just & virtuous in conversation/ the which was feeble & oft seek & was so secret in his deeds/ that sometime his neighbours in long time saw him not/ & occupied his time to labour his land. And if by adventure he found himself well disposed/ then bore he the fruit of his labour in to his house But the most great part of the time he was seek in his bed/ & spack so little that they that had not known him/ would have said that he had be dumb. ¶ But all contrary I had my mother/ she was fair without attemperance & more dishonest in conversation than all the women of this region/ she was replenished with all vices/ as of evil words/ engendering noises & dissensions between friends/ she was dronklew & lecherous/ & wasted all our goods/ for she had the charge of all the house because that my father was seek. And how be it that she was cause of the sin of infinity number of people by her evil manners. Nevertheless she was never seek/ but was hole of her body unto the death. Among these things it happened that my father by the violence of his great sicknesses became fro life to death. And incontinent the air began to move/ to rain & thunder so much that his body might not be buried unto the third day/ because of the great abundance of rain. That seeing the neighbours marveled saying that it was to doubt that this man was deed in deadly sin/ & that he had so evil lived/ that the air in sign of repreef might not suffer that he should be buried Nevertheless to th'end that the body should not infect the house/ during the rain & tempest we bore him to th'earth. After my mode which used evil her body & made an open bordello of our house dispended all that we had. And finably she came at her last day & died. In the death of whom it seemed to everich that the air & the other elements died to her honour in her obsequys. For the air was clear & clean without wind without thunder/ & without any tempest. Then I deported in my young age/ & by fastings & afflictions I began to refrain the motions of lechery in my body/ & on an even I began to think/ whether it were better for to follow that life of my father/ or of my mother. And also I considered that my father during his life had never wealth/ but in all misery he finished his days. and yet in th'end with great pain he was buried. And also I doubted if his life had be good/ because he had so many evils/ & so I concluded to live as my mother had done/ & purposed in myself to follow her. But it happened that during this thought I fill a sleep. And anon after there appeared to me a man with a dreadful sight which asked me what I thought. And how well I refused to say to him my thought. Alway in th'end in asking him forgiveness I confessed to him my thoughts/ & that done he said to me/ come with me/ and I shall show to the thy father & thy mother & after thou shalt these which life of them thou wilt. Then he took me by the hand/ & brought me in to a field sweet & pleasant/ where as was great abundance of fruits. And anon came my father which enbrached me & kissed me calling me his daughter/ & I enbrached him again/ praying him that I might dwell with him/ the which said to me/ my daughter thou mayst not now dwell here/ but if thou wilt thou shalt come hither shortly. And anon he that lad me withdrew me & said. I shall show the thy mother that brenneth in the pit of hell/ & so he lad me in to a dark place where as were all misery/ weepings and wailings. There was a for●ays full of pitch boylling with infenyte number of fiends of so honyble figure that may not be said/ & thus when I beheld sow a down. I beheld my mother brenning in the formays unto the neck/ which grynted her teeth by force of great pain. And when she saw me she began to cry/ alas my daughter I suffer this pain for my demerits/ for I have despised the rule of soberness. Alas I supposed not that the works of fornication should be thus punished/ ne for gluttony I should have run in to this damnation. Now thou seest that for my delights & pleasaunces & for the breaking of the commandments of god I endure these pains which be so great that no tongue may express/ ne heart think/ & therefore my daughter I pray the that thou have pity & mercy on me that burn in this fire without consuming. Behold piteously my pain/ & leanly me thy hand for to draw me out from this pain. Thenne I said alas my mother. I dare not for the multitude of fiends which be here assystent/ thenne she began more strongly to cry in saying/ alas my daughter/ art thou so cruel that thou despisest the tears of thy wretched mother/ remember that when I childed & bore thee/ & of the grievous pains that I had for the And anon I began to weep so greatly & so loud that they of the house camen & saw me in my bed how marvelously I had wept/ to whom I recounted all the caas & vision. And therefore I have determined to follow the life of my father/ & not the life of my mother/ to the end that finably I may come to the glory of heaven. ¶ An holy man said that the religious people ought to have in honour & reverence specially three things The first the communication of the holy sacrament of the altar. The second is the table where they eat & drink. The third is the bacyn wherein they wash their feet. ¶ The same holy man recounteth an example of an holy man/ which eat once with a great multitude of religious men/ & so doing him seemed that some of them eat honey/ other eat breed the other foul ordure/ whereof he marveled/ & prayed to god that he would show to him what signified this sight of one manner meet which had be set to them all. Thenne came a voys saying to him/ that they that eat honey been they that come to the table of the holy sacrament/ with dread & reverence to god/ & pray god without ceasing/ and their prayer mounteth up to heaven with incense. But they that eat breed/ been they that eat in giving thankings to god/ because they know the benefayt● of god & the goods that they receive of him. And the other which eat of th'ordure and filth/ been they that grudge against god/ & praise him not/ but we ought not to do so. For we ought alway to praise & thank him/ to th'end that we may accomplish that which he commandeth us saying/ if ye eat or if ye drink or if ye do any other thing/ do ye it all in the name of god. ¶ Of signs and miracles. ¶ Here followeth an other treatise where in been recited and rehearsed the signs and miracles which were done by the holy faders. THe abbot Bysaryon walking on a time upon a river. And after that he had goon over dry feet. Thabbot Dulas demanded him if he felt his feet wet upon the water. And he answered that he was in the water unto the heel's/ but the which was under his feet was farm & steadfast & dry ground. The said Bysaryon going to visit one his friend/ the night came upon him/ but he prayed to god that it should not come unto that he had visited the holy man/ & so it was. ¶ A man possessed with a fiend came oft in to the church of Sychye/ for to do pray for him/ to th'end that the devil should leave him & go out of his body/ & how well that theridamas had be made many prayers for him in the church alway he might not be helped ne guarished/ then said the priests of the church/ which had prayed for him/ but if th'abbot Bysaryon prayed for him/ he should not be hole ne guarished/ & then they made him to sit in the place where as the said abbot was accustomed to sit/ & put them to prayer. And on the morn came th'abbot Bysaryon for to sit in his place/ & seeing that it was occupied said to the patient. Arise thou/ & go out from hens/ and incontinent the fiend which the man possessed went his way and the man was all hole which tofore was demoniac. ¶ Some aged faders said to th'abbot Elye/ that th'abbot Agathon was an holy man/ he answered to them/ that he so was after his generation. Thenne they asked him if he was not holy as other aged & old men. To whom he answered I have seen in Sychye a man that might tarry the son as died jesus the son of Nave/ by the which answer they knew that he was of more great virtue. ¶ The abbot Sysoy said that he being with th'abbot Macharye/ he saw in a field where they died reap in harvest/ & a woman gadring & glening the straws of wheat/ & cess not for to weep. Thenne asked they of Macharye wherefore she wept. And the master of the field said to him that her husband had taken & received to keep of a man a certain some of money which he had hid in a place unknown/ for the more surelyer to keep it. And after he was prevented & taken away by death without declaring to any person the place where the said money was. For the restitution whereof/ they that had delivered it to keep/ pursyewed rigorously the said woma● & her children in menacing & threatening them to put them in servitude if they restored not the said money. Thabbot Macharye moved with pity died do call this woman to him/ & made her to bring him upon the sepulture of her husband/ & after sent her to her house. Then began he & his brethren to pray god for this widow/ & when the prayer was done Macharye called the said husband of the widow that was there buried & asked of him where he had saide the money/ which had be delivered to him to keep the which anon began to speak & said. It is hid in my chambre under the foot of my bed. Thenne said to him the holy man Macharye. Go & rest the unto the day of judgement/ of which thing his brethren were greatly amarveled & adradde/ & fill down all to the feet of the holy man/ which said to them. Helas' my brethren this hath not ●e done for the love of me/ for I am as nothing/ but it hath be done for to succour this poor woman & her poor orphans which be fatherless. And know ye verily/ that if ye live holily & rightwisely/ all that ye shall ask of god/ god shall grant it to you lightly. Thus then went they forth in to the house of the poor widow/ & showed to her the place where this money was. And she humbly thanking him took it/ & rendered & delivered it to him that asked it. And all they that herd & knew of this miracle/ praised & gave laud to god. ¶ Emylius an holy man as he passed by the way saw a monk which was holden of certain men/ which would make him believe that he was a murderer. Thenne demanded the holy man wherefore they held him in such wise and they went & said that he was a murderer. And the holy man asked where is he that hath be murdered & slain. And anon they showed him to him/ and he approached to the deed body/ and said to the assistants/ pray ye for him/ and went & began to pray in lifting up his hands. And incontinent the deed man aroos/ and after the holy man demanded him saying who hath slain thee/ he answered. I was entered within a Temple/ and I had given to a priest my silver to keep/ the which for mine haviour hath slain me/ and hath thrown me in to the house and habitation of this religious man here. And therefore I pray you that he yield again the money/ & that it may be delivered to my children/ and anon at the commandment of the holy man the soul departed fro the body. ¶ A company of holy people & old camen to th'abbot Pastor. And as they were with him/ came a man which was cousin to th'abbot Pastor/ the which had a child/ that had his face turned backward by thoperation of the devil/ & when he was comen he durst not speak to his cousin/ but weeping he held him without/ wherefore come one of the holy faders & asked him wherefore he wept. The man said. My child hath the visage turned backward/ for which cause I have brought him to th'abbot Pastor my cousin for to he'll him/ but I dare not enter in to him. For I wot well he loveth me but a little/ but if it please thee/ lead my child to him that he hele him. Thenne the holy man took the child. And by the prayers of the brethren and of th'abbot Pastor/ how well that he refused it was this child guarished & made all hole & rendered to his father. ¶ An holy man named Paulus dwelling in Egypt nigh unto Thebayde took of these address & serpent's/ & divided them in to pieces/ without that he was in any wise hurt/ the which thing seeing the brethren asked him. father mayst thou thus break these serpents without to hurt● the. To whom he said. My brethren if a man have his conscience pure & clean/ all things be to him subject. All in like wise as to Adam tofore that he sinned/ all things create were submised to him. ¶ julyan thappostata sent on a time a devil in to pierce for to do a message/ to th'end that he might sooner have done/ but in going the devil came in to an hermitage/ in the which he was constrained by the prays & continual orisons of an holy man/ to tarry there/ as unmovable by the space of ten days/ & might go no ferther. For the religiouses prayden day & night without ceasing/ which thing considered/ the devil came again without doing any thing/ & said to julyan apostata. I might not go in to pierce for a monk named Publius the which by his prayers hath kept me/ thenne purposed julyan thapostate at his returning to do slay this monk/ but he died on the way/ & anon his provost went & sold all his goods/ & came & rendered himself to be a monk with Publius/ & was a moche holy man in th'end. ¶ A secular man coming to the abbot Sysoy in to the mountain of the holy father Anthonye had a son which died on the way/ & then the father without troubling of himself/ but in steadfast faith & hope took him & bore him to this holy man/ praying him that he would raise him from death to life/ & laid him down at the feet of the holy man/ & went out of his cell. Sysoy weening that the child was not deed said to him. Arise up & go thy way. And incontinent he aroos & leep going forth. That seeing the father entered in to his cell/ & worshipped the holy man/ the which thing he would not that he should do/ & therefore the disciple of the said holy man commanded to the secular man/ that he should say nothing thereof till the holy man were deed. ¶ The disciple of th'abbot Sysoy named Abraham was on a time tempted of the fiend. That seeing then the holy man began to lift up his hands to heaven & said. My god I shall not cease to pray thee/ unto that this temptation leave my disciple/ & incontinent by the prayer of the holy man/ he was delivered of this temptation. ¶ A holy man entered on a time in to a cave where he found a lion/ which began to grynte with his teeth & to cry/ to whom the holy man said/ wherefore art thou wroth/ is not here place enough for the & me/ and if it please not the to be with me/ then go thy way/ and anon the lion also peaceably as a lamb went his way & departed. ¶ An holy man went from Sythys in to Termutye. And when the people of the country saw him much travailed/ they gave to him a little wine for to make him strong again & comfort him. And other of them led him to a man that was vexed with a wicked spirit in his body. And when he was comen thither the fiend began to curse the holy man saying/ wherefore have ye brought to me this drunkard here. And the holy man would not by great humility that he had/ conjure this fiend/ but because he called him drunkard he said. I believe in god my maker/ that ere I have drunken this/ thou shalt spring and go out of this man. And the while that he drank/ the devil cried/ thou brennest me. And tofore that the holy man had achieved to drink the said little wine/ the devil went his way and departed from the man. ¶ One of the holy faders sent his disciple to fetch water in a pit which was much far from his cell/ but he forgot to bear with him a cord to draw up the water And when he was comen thither/ knowing that he had left his cord at home/ began to pray and said. Mine abbot hath commanded me that I should fill this vessel with water/ & incontinent the water arose and mounted unto the brink of the pit. And then he filled his vessel without cord/ & anon after the water descended in his proper naturel place. ¶ Here followeth the book of the good conversation of diverse holy faders. TWo holy men prayden to god that he would show to them what joy they had won in their hermitage. To the which was showed/ that there was a man married in Egypte/ the which was named Eucharystius/ & his wife named mary/ the which had gotten more glory in heaven/ than had the said two holy brethren. Then they went incontinent unto the house of the the said Eucharystius. And when they were comen thither/ they found his wife at home/ which said to them that her husband was goon in to the field to keep sheep/ and that he should come home at even. Then they concluded to abide and tarry for him. The even comen/ the shepherd bringing his sheep came home to his house. And seeing these two holy men/ made ready their souper and wash their feet. That done they said to him/ that they would neither eat ne drink in that hons/ till that he had told to them what life he and his wife leaden together. then Eucharystius in great humility and reverence said to them. I am an herdsman and keep sheep/ and so see here my wife. And furthermore the holy men inquired of their estate/ but he durst not say the troth/ for t'eschew vain glory/ till that they said to him. Our lord hath sent us hither to the. That hearing Eucharystius was a feared/ and said to them/ loo here we have sheep of our parents and friends/ and that which cometh to us of them/ we depart it in to three parties/ the first part to give to the poor and needy/ the second for to lodge the pylgryms/ and the third for our living and sustentation. And sith that we have be married/ we have not deffoyled ourself by lechery/ but my wife is a clean virgin And we sleep each of us all alone/ well far that one from that other. And when the night cometh we cloth us with sacks/ but on the day we take again our clothes accustomed/ & this thing was never showed ne came to knowledge of any person till this hour This thing heard of the holy men they were sore abashed that he was better than they departed thence/ praising god. ¶ Thabbot Macharius of Egypt came fro Sychye unto the mountain of Nytry/ to the monastery of the abbot Pambo. And when the brethren saw him/ they began to say to him. father say to us some word edyfycatyf. To whom he answered. I am not yet a very monk/ but only I have seen the monks/ nevertheless at your request I shall say some little word. On a time being in my cell/ my thoughts chydden me/ and said to me go in to desert/ and consider all that thou shalt see/ but I fearing that these thoughts camen by the moyen of the devil. I resisted it by the space of five year/ the which accomplished I went in to desert in an hermitage/ & there I saw a pond to the which came for to drink diverse beasts/ among whom I saw two men all naked which drank/ & anon weening that this had be illusion of an evil spirit/ began to dread & tremble/ the saying the two men/ they said to me. Be nothing afeard/ for we be men/ & anon I asked them from whence they were/ & they answered/ we been of this hermitage/ & this xl year we never issued out/ but as this hour by our both consent we been comen hither. That one of them was an Egypcyen/ & that other of Thebes They asked me/ if the water of the world came in his time/ as that of th'hermitage. And if the world had suffisance in his abundance/ to whom I said ye. And I demanded them how that I might be very religious/ to which they answered me/ if a man renounce not the world/ and all the goods of the same/ he may not be a very religious man. Then I said to them well but I am feeble and frail/ and may not do as ye say. Then they said to me/ if thou mayst not/ go and by wail thy sins in thy cell. And furthermore I asked them/ wherefore they were naked/ and if they felt any cold in winter/ or any heat in summer. And they answered me/ god hath done to us this privilege/ that in winter we feel no cold/ ne in summer none heat. And then I said to them. My friends I pray you pardon me/ for I say to you surely. I am not yet a very monk. ¶ Thabbot Sysoy was on a time in the mountain of the holy father Anthonye/ and because that his servant came not/ he was there by the space of ten months without seeing of any person. After the ten months he walked in the desert & saw there an hunter/ to whom he demanded fro whence he came and how long he had be there To whom he answered/ verily fair father I have been here xi months/ & I never saw person but the. Then he returned in to his cell knocking his breast & saying. Alas Sysoy/ thou wendest to have done great penance/ for to be resident ten months without to issue or to go out of thy cell/ but thou hast not do so much as that secular/ which for to hunt hath been xi months in this desert. ¶ The same self Sysoy when he was in his cell/ he shit alway his door/ and when the day of his death was comen/ the holy faders that were about him saw his visage shining as the son he said/ so see here th'abbot Anthonye that cometh. And soon after he said/ loo see the prophets which comen in a great multitude. And then they saw his visage more shining than to fore. And then he began to say/ loo here is the legion of thappostles which comen to comfort me. then after his visage became more clearer the half than it was. And anon he seemed to them that were assistant that be spoke to some other than hem self/ but they saw not to whom he spoke. They thenne demanded to whom he spoke. And he answered/ loo here been the angels which be comen for to fetch me. And I proye them that they will suffer me a while to do my penance for my sins. then saiden the holy faders Alas thou hast not whereof to do penance. And he answered. My friends I know not/ if ever I died penance to god agreeable And then they knew that he was parfyght. And yet again his usage became more clearer than the sonn●/ & then be said to them. Behold my brethren/ loo here is god which cometh accompanied with his angelly●. then herd they a voys which said. Bear ye to heaven the vessel of dilection of this hermitage/ that is named Sysoy And incontinent he rendered up his soul. And there came a marvelous clearness in his cell/ and an odour so sweet/ that everich of them marveled. The holy faders saiden that th'abbot named Or never lied/ ne swore/ ne cursed any body/ and that he never said word that might engender any slander in his neighbour. The same said to his disciple/ beware that thou speak not in this cell any evil word/ that might induce the to do evil. ¶ Two holy men walked on a time through the deserts of Sychye. And in walking they heard a voys of a person which was in a fosse or cave/ wherefore they began to search and seek/ where they might enter in to it/ there as they heard the voys. And when they had founden it/ they entered in and found there an holy virgin moche ancient & old/ which was strongly seek. Then they said to her/ good woman how art thou comen hither/ and who is he that here administered to the thy necessities. Then she answered to them. My friends/ it is xxxviij year passed sith I came in to this cave and have served god and lived with roots. sith which time I never saw other men than you that been here by the will of god/ and to th'end that ye bury me And that said/ she died incontinent then these two holy faders gave praising to god/ and buried her body & after they departed thence. ¶ It is recounted of an hermit which was clothed with a sack and walked three days long by th'hermitage. Atte th'end whereof he came to a stone and mounted upon it/ but by nethe he saw green grass/ and a man which eat and fed him as a brute best/ he then went down secretly and took him. But anon as this man saw him self taken/ he began to move & strogle in such wise that he escaped and fled from him. That seeing the brother began to cry & ran after him saying. Abide me & tarry fair father/ for I follow the for the honour of god Then the brother took of his rob and threw it from him/ and ran after this holy man. That seeing the holy father/ abode him surely in saying these words. sith that thou haste renounced the goods of the world here where we be in casting away thy vestiment. I shall abide. Thus the brother came & asked counsel of the holy man/ and he said to him. Eschew the men & be peaceable without overmuch speaking/ and thou shalt be saved. Like a religious aught to flee worldly things/ so ought he to keep silence and be still when it is tyme. ¶ An holy hermit dwelled some time with some brethren that were in the hermitage named Raython/ where as there were lxx trees of palm/ which is the place where as Moses' arrived when he fled out of Egypte/ with the people of Israel. To which brethren one time among the other/ the same hermit rehearsed this that followeth/ in saying. On a time I went by thermitages/ desiring to find some good servant to god/ and in walking four days & four nights/ the which days passed I found an hole/ & in looking therein I saw a man within/ whom I called to the end that he should come out/ that I might sale we him/ but he reneved not/ whereby I know that he was deed. And thenne no thing dreading I entered in/ and took his scapulary/ & anon he fill to powder. Then somewhat doubting. I went through the desert and came to an other fosse/ in the which dwelled an holy man/ as I well knew afterward/ whereof I was glad. And weening that there had be therein some man. I asked if there were any man within/ but there was no person. And then I went out in saying to myself/ that some man dwelled there/ wherefore he hoping that soon he should come/ and I concluded to abide & tarry. And the night coming on. I saw coming against me wild oxen/ after whom came the holy man that dwelled there/ the which was so naked/ that he had no party of his body that was covered/ but only his privy membres/ which were covered with his here. I thenne approaching to him he fill down in prayer/ weening that I had be a spirit/ but I seeing his Ignorance said to him. O servant of god come hardly & be not afeard/ for I am a man as thou art/ behold and touch me to th'end that thou be certain/ His prayer achieved he beheld me/ & somewhat comforted brought me in/ in to his hole/ & demanded me wherefore I was come thither. To whom I answered. I am come hither for to know if there were here any servant of god/ & I am not defrauded of my desire/ sith that I have found the. And anon I demanded him how looge time it was passed/ that he was comen to dwell there/ & what he eat/ and how he lived being all naked/ to the which he answered me. I was first in ●habbaye of thebaid/ where I made mats/ & other handewerkes. Thenne I though by myself/ that it were ●etter for me to go all alone in to some place/ to the end that I might have the ●etter rest in my conscience/ & that I might receive the pylgryms at mine ease/ & to win more of mine work/ & therefore I departed/ and made a ●elle where I dwell/ & there came to me moche people for to deliver to me work. And anon as I had assembled & gathered any good/ anon I went & d●strybuted it to the poor people/ but th● fiend which is envious upon good men/ weening to have made me to le●e the glory of heaven/ admonested a virgin/ that she should bring to me some work to make/ the which I wrought. And after she came again & brought more/ so long that bytweyne her ● me we had some famylyaryte/ & sometime she touched & held me by the h●nde/ & also otherwhile I went to et● & drink in her house. And finably ●e consented both two to the sin of the flesh/ & continued in the same sycite the space of vi months. ¶ Afte●●● bethought me saying in myself. ● as I must once die & I wot not ●an/ & I know well that if I die in his sin. I shall be perpetuelly dampened. For if a man have corrupt the wife of a man/ he aught to be punished right rigorously. Thenne by moche more stronger reason/ he that corrupted the spouse of god he ought to be moche more grievously punished/ wherefore I being sorrowful of my great sin/ left all my goods with the same woman/ & came by 〈◊〉 to this hermitage/ where as 〈◊〉 cave/ this pit/ & this pal●● 〈◊〉 he hath brought me fruit ●● 〈◊〉 yearly/ whereby I live. Thus passion of time mine hairs been 〈◊〉/ & my clothing is rotten. And 〈…〉 with my hairs the secret & sha●● 〈◊〉 parties of my body. Further●●● I demanded him if he had had ●●●●●ete temptations at beginning 〈◊〉 he came thither first/ & he answerless beginning when I came hy●●● I was strongly persecuted of the 〈◊〉 in so much that I could not p●●ye to god/ but lay down on the ground ●●yed him mercy And thus as I 〈◊〉 this sorrow/ there came a man & as●●●●e what thing I had/ to whom I sa●● that I was strongly vexed of the guy●●●●. Then he put his hand in me & ●●●e out my guysyer & took away ●●●●aladye/ & put it in a cloth And 〈◊〉 he put it again in his place & said to me/ serve god now/ for thou art all ho●. And after that I had neither gryef ●●payne. And the said hermit said/ that he had required him that he might dwell there with him/ but he said to him that he should not con well surmount the temptations of the fiend. And thenne the said hermit prayed him that he would pray for him to god/ & anon after departed. This have I recounted said thermit for to edify you in our saviour Ihesu christ. ¶ An holy old man that had be made bishop of the city of Exyrynque said thus/ me seemed on a time the I entered in to an hermitage in to the deppest thereof for to see if I should find any of the servants of Ihesu christ. And for to make my journey I took four loves & a little water/ & went four days long/ the which passed I wist not what I should do/ for I was weary/ & also had no more meet/ but in good trust & hope I began again to walk other four days without to drink or to eat. Thus thenne what for fasting & for pain of walking I fill down as I had been deed. then came a man that with his finger touched me in my lips/ & anon I came in to my first strength/ & supposed not to have walked/ ne had had any hungres or thirst/ so I aroos & walked yet four days/ of which I was travailed as tofore is said/ but anon came he that first had comforted me/ & touched me again with his finger/ & anon I was guarished/ yet after all this yet I walked & continued by the space of xvij days/ the which passed I found a little house/ & a palm tree to fore the door/ within the said house there dwelled an holy hermit/ the which was clad with his hairs all white for age/ whereof he was horrible to look upon. And when he saw me/ he fill down & put himself to prayer/ weening that I had be some illusion/ but after seeing that I was a man/ he took me by the hand & demanded me/ how durst thou come hither/ and also how do they that been in the world/ been there yet persecutions as there was wont to be. Then I answered to him. I am come hither for to see thee/ but the persecutions cessen by the will of god. Then I demanded him/ & thou now tell to me how thou art come hither/ and incontinent with great wepyngiss and wailings he said. I was sometime a bishop/ but to eschew the pains and martyrdoms that tynfydeles would do to me. I sacrefyed to their god's/ in leaving the very god of gods/ how be it afterward I thought in myself/ that my sin was much great/ & that I had offended god right greatly/ thus for to do penance I am comen hither/ it is now xlviij year for to know/ if god have forgiven me my sin/ & I live by the fruit of this palm tree/ & have no consolation ne comfort sith the said time of xlviij year unto this hour/ for in this year I have had comfort of god And in this saying he fill down & made his prayers to god/ his prayers finished he came again to me. And when I looked on his visage I was abashed for it was all inflamed as fire. And anon he said to me/ have thou no fere/ for god hath sent the hither for to bury me/ & in this saying he died/ thenne I took the one half of my rob/ & wrapped the holy body therein & put it in to th'earth. And incontinent when he was buried/ the palm tree became all dry/ and his house fill down to the ground Then in weeping I began to pray god that he would give to me this palm & fountain/ to th'end that I might accomplish there the remnant of my life. But I knowing that it was not his will I returned in to the world. And in coming again I found him which had touched my lips first/ the which comforted me/ & so I came again to my brethren/ & recounted to them that which I had seen/ in warning them that they should have good affiance & trust in the mercy of god. ¶ A brother asked of an holy father what thing in the prayer saveth the person either the words the been contained in the same/ or thintention 〈◊〉 the which it is said. To whom he answered/ that it is thintention. then ●ayd the brother. I know a man that prayed/ & in praying came in his thought to know what difference it was between ●●e soul of a ryghtwysman/ & the soul of a sinner as touching & going out. And for so moche god seeing his intention to th'end that he should not be deceived/ he sent to him a wolf in to his cell/ the which took his clothes in his mouth/ & drew the brother unto an other monastery/ where as dwelled a solitary man greatly renowned/ which approached & drew nigh his death. And anon the brother saw that there were made ready lamps & tapres for the death of this solitary man/ all in like wise as god had done so much good to them of the city by his moyen. And the people said/ if this holy man die/ we been all lost. And when it came to the hour of his death/ this brother saw a devil which had a great staff all brenning which came upon this solitary man/ & threw the fire to his heart/ & drew out the soul in saying/ all in likewise as this man hath not given to me any rest ne to himself/ all in likewise I shall have no pity on him. And in thus saying he bore away his soul to hell After the same brother entered in to the city & found a seek man unto whom no man died any service. And with him he abode a day for to comfort him/ & when the hour came that he should die he saw saint Mychall and th'angel Gabryell/ that one or the right side & that other on the life ●yde of this man ●o● to 〈◊〉 soul/ & prayed to the soul that it would come out/ but it would not/ & therefore said Gabryell to saint Mychaell. Take this soul/ to th'end that we go hens. Saint Mychaell answered God hath commanded us/ that with violence we shall not take it away/ & therefore we shall suffer it to come out & also saint Mychaell cried/ lord god what shall we do with this soul/ for it will not come for our prayers. Thenne came a voys saying. Lo I send to him david & all the other prophets/ to th'end that he hearing the sweetness of their haps the soul may come out. And anon david with his harp/ & the other prophets descended/ which made so sweet an harmony/ that the soul anon sprang out/ & was received in to the hands of saint Mychaell/ and with great joy he bore it in to heaven. ¶ The same brother said that an holy man after that he had sold in a city nigh by his hermitage some small works/ as paners & hottes/ he sat at gate of a rich man which lay on dying. And anon he saw black horses/ & men riding on them moche horrible & black/ which everich of them had in their hands staves full of fire. And when they were at this gate they descended & set their horses at door/ & after they entered in hastily & came to the head of the rich seek man. incontinent as he saw them/ he began to cry saying. My god have mercy on me Then they answered to him. Remember'st the now of thy god when thou seest nothing/ & when the son of justice is failed that/ it is now no time/ wherefore hast thou not cried mercy to god to fore this hour whiles thou mightest do some what/ there is now no more hope/ for thou art ours. And in this saying they took the soul & bare it to hell. ¶ The holy faders saiden that an holy man walking by the desert saw two angels one on the right & the other on the lift side which accompanied him/ & in going they found a karayne/ thenne the good man stopped his nose for the stench & th'angels also. Then said the good man to th'angels. Feel ye this stench/ they answered Nay/ but for as much as thou stoppest thy nose/ right so do we/ for we have horror on the souls that be stinking by sin. ¶ Here begin seven chapytres/ the which the abbot Moses sent to the abbot Permenius. And who that keepeth them well/ shall be delivered from pain eternal. THe abbot Moses said that a man ought to be as a deed man to his fellow/ & verily to his friend/ to th'end/ that he judge not ne condemn him in his operations. ¶ Item the same said/ that a man ought to mortify himself/ to fore his soul spring out of his body/ to th'end that he offend none. ¶ He said also if a man repute not himself a sinner/ he shall not be enhanced tofore god. then a brother asked him/ what it was to repent himself a sinner. The holy man answered that it was to think on his sins/ and no thing on the sins of his neighbours. For who the thinketh on his own/ thinketh not on them of his neighbours. ¶ The same holy man said furthermore/ if the work accord not with the prayer/ it profiteth no thing. Then asked the brother/ what is the work that accordeth with prayer. The holy man answered/ that he do not that which he prayeth contrary. As if a man pray to god to take away from him his sin/ & he daily doth sin/ but it behoveth the work be consonant to his prayer/ ne that in no wise he do sin/ ne after his own will. For a man hath more merit when he refraineth his proper will for the honour of god principally. ¶ A brother demanded of this holy man/ what is it that helpeth a man in all his labours and pains. He answered that it was god. For it is written in the psalmist. God is our refuge/ strength & virtue in tribulations which persecute us strongly. ¶ A brother asked him what profitten the fastings and wakynges that men make. The holy man answered/ that they make the soul humble and meek. For it is written. Lord god behold my meekness & my labour/ and forgive me my sins/ if it pleaseth the. And therefore if we take on us pain/ god shall have pity & mercy on us. ¶ A brother demanded of an old father/ what ought a man to do again the temptations of the fiend. To whom he answered/ he ought first to weep to th'end that god help him. And if he pray devoutly/ god shall succour him. For it is written. If god help me. I fear no man. ¶ A brother asked if a bondman have trespassed/ what shall he say to his lord/ if he will punish him. To this he answered that he should say. My lord I have trespassed/ but if it please the. I pray the to pardon me/ & anon his master shall forgive him. Thus we that be bound and servants to god/ when we have sinned/ and we return to him in confessing our sins/ he will pardon us incontinent The end of our operations is not to judge any person. For when god slew all the first begotten in Egypte/ theridamas was not one house but there was one therein deed. Then asked a brother what was that that so say. And he answered to him/ that if we beheld well our sins/ we should think no thing of the sins of our neighbours. It is great folly to a man to forsake his deed corpse in his house/ for to go & by weep one in his neighbours house he is deed toward his neighbour/ the which thinketh not on the works of other/ and doth no harm to any person/ ne thinketh none evil in his courage/ the which also despiseth no man because he is a sinner/ and the which is not unied to him that doth evil to his neighbour/ ne speaketh ill of any person/ but said to himself. God knoweth the thought of every man/ & I not. It behoveth then to flee the detractors. For it is said in the gospel judge no man/ to th'end that ye be not judged of god. One ought not also hate any person/ though he were his enemy. Ne despise a man because he chideth with his neighbour. For otherwise thou shouldest have no rest ne peace in thy conscience. ¶ An other old father said/ thou man living think that thy god is born of the virgin mary for the love of thee/ he hath be made man and alway abideth god/ he hath be made a little child/ he was a redar and prechar when he took the book in the synagogue and said. The spirit of god is upon me/ by cause he that hath anointed me/ hath sent me to preach the gospel to the poor sinners/ he had be subdeacon/ when he chased out of the temple them that sold and them that bought/ he was deacon when he weeshe the feet of his apostles/ in commanding them to wash the feet of their brethren/ he was made priest when he abode in the middle of the temple teaching them/ he was made bishop in taking the breed and in delivering to his disciples/ he hath be beaten for the love of thee/ he hath be crucified/ he aroos the third day And after ascended in to heaven/ and all for us/ and all he hath done for to save us. And nevertheless we will nothing endure ne suffer for the love of him Late us then be sober and wake we/ pray we devoutly and keep we his commandments to th'end that we may be saved/ was not joseph sold in to Egypte in to a strange land. The three children were they not brought prisoners in to Babylon. And how well they had no knowledge/ god was their help and were saved in th'end/ for as much as they dread/ who that giveth him all to god hath no free will/ but doth as god commandeth him without pain of conscience. And if thou wilt do after thine own will without help of god/ thou shalt have overmuch pain in thy conscience. ¶ A brother asked of th'abbot Pastor. father what is that to say/ that one ought not to think on the next day following. The holy man answered/ that is to understand of a man that is in temptation/ that is to say/ that he ought to resist it the same day/ without to think to resist it on the morn. ¶ A brother demanded from whence it came/ that a man how well he be a great sinner/ nevertheless he is not a shamed to detract the renomee and fame of an other. To whom the holy man answered by such a parable/ there was a poor man which had a wife. the which saw an other woman that was moche fairer than his wife with out comparison/ and desired her and died so moche that he had her in marriage/ but she was as poor as that other. It happened then/ that though two wives/ went with her husband to a market. And by cause they were both naked/ they put themself in a ton but that one seeing that the people were departed/ sprang out of the ton/ and found old clothes and rags/ covered her in such wise/ that she might well go among the people/ without to have any shame. Then that other woman having thereof envy said to her husband. This foolish woman is all naked/ and nevertheless she is not a shamed to go among the people. Then answered to her the husband in great anger/ she hath some what covered and hid her poverty and confusion/ but as for thee/ thou art all naked/ and yet thou mockeste her as much as thou mayst. ¶ Thus said the holy father/ is each man a detractor/ the which not considering his own sins/ cesseth not to say evil of an other which been better than he. ¶ The abbot johan said to some of his brethren/ that there were three philosophers the which were good friends together. Of which one of them dying left his child to that other. And when he was great/ he defoylled the wife of his moneytour/ wherefore he was put out of the house. And how well that he died great penance/ nevertheless the philosopher would not suffer him to re-enter in to his house. But said to him that he should go among them that were judged to the death for to dig & gather with them metal within the river three year long. And when he had so done and fulfilled that penance/ he should return to the phylosophre and than he would receive him. The which thing he died/ and then he said to him go yet unto three years end/ and give thy goods to them that shall wrong and say to the Injuries/ for the love of god/ the which he died. then the phylosophre said to him Go thou to the city of Athenes/ to th'end that thou learn science. And in coming thither he found at the gate of Athenes a phylosophre which was deputeth there/ for to prove them that came for to study/ and to Injury them for to see their patience. then this philosopher injuried marvelously this young man for to know if he had patience. And anon he began to lawhe. Thenne the phylosophre demanded and asked him wherefore he laughed/ seen the Injuries that he said to him. To whom the young man answered. I have this three year passed given of my goods for to be injuried/ and now I am injuried with out that it cost me any thing/ wherefore me seemeth for this cause I have matter to laugh. Thenne said to him the phylosophre/ my child enter and go in to the city/ for thou art patient enough for to study philosophy And after that the abbot johan had rehearsed this that said is/ he said such words. My brethren the gate of Athenes is the gate of heaven wherein we ought to enter/ for many tribulations and Injuries as have done our predecessors. ¶ Thabbot johan said/ a sinful soul that will do penance/ is as a fair whoman which hath been common to every man/ to whom came a great lord that said to her/ if thou wilt promise to me chastity/ and that thou will no more give the to sin. I shall take the to marriage. The which so promised him. And by that moyen she was married to him. They that were Amorous and had loved her/ seeing that she was married to one so mighty a man saiden/ if we knock at gate for to speak to her/ and to accomplish our fleshly will and desire/ the lord shall punish us right grievously. But it is better for us to go behind the house and to syffle and whystle/ to th'end that she thereby understand and come to us. And so went anon to wystle weening to beguile her/ but to th'end that she would not here them/ she stopped her ears/ and hid her in the secretest places of the house. ¶ In like wise this common woman is our soul. The lovers that been the vices. The prince and the lord that espouseth our soul is almighty god. The house is the Royalme of heaven. The whystlers been the fiends of hell. And for so moche as our soul which had be common to all vices/ is become chaste by good operations/ alway she hath recourse to her spouse which is god the sovereign lord/ and thus she is vaynquysshour of the enemies. ¶ Thabbot Pastor said that the gospel saith/ he that hath one rob should go sell it and by him a glaive or sword Which ought thus to be understand/ he that hath the rob of rest of the flesh/ let him sell it/ that is to say/ that he leave it/ and buy the sword of parfyght resistance for to fight against the fiend. ¶ The said abbot Pastor said that in Egypte was an holy father/ to whom ministered a man and a virgin. So it happened on a day/ that both two came to gydre to administer the necessities to this holy man And by cause that in so doing they were surprised of the night/ both two were constrained to lie in the cell of the holy man/ the which lied between them both a mat to th'end that the one should not touch that other/ but during the night/ the man that served the holy man corrupted the said virgin. And the morning he went his way without to making any semblant. The holy man that knowing said no thing to them. But on an other time when they returned he followed them hearing their talking and words/ which saiden thus between them/ weenest thou that this holy man knoweth not our sin. And then in a compunction of heart/ they returned to him saying. Alas fair father/ thou knowest how we have offended our maker. And therefore if it please thee/ give to us wholesome penance. And anon he gave to them a rule and a manner how they ought for to live/ to th'end that their sin were forgiven. And sith they went/ and were after much constant against the temptations. ¶ A philosopher demanded and asked of Saint Anthonye saying. father how mayst thou have consolation when thou haste no books to read on Saint Anthonye answered/ my book is nature human created of god/ in the which when I consider well I find therein things as marvelous/ a thou findest in thy books. ¶ A brother coming to th'abbot Macharye at midday/ began to say/ alas I die for thirst/ give me to drink. Then answered Macharye/ be thou sufficed with this shadow/ for there be many pylgryms/ and mariners upon the see/ which have great need/ and nevertheless they may not have it. The same brother demanded him of the virtue of continence. To whom the holy man Macharye said. By the space of twenty year. I have not drunken ne eaten my fill. For during that tyme. I have weighed my breed and measured my water drinking and eting by measure And I have never slept but against the walls standing right up/ and therefore I begin to wax sober & continent. ¶ A brother demanded & asked/ if I go with my brother/ or with my mother ought I to eat wit them. The holy man answered. Thou oughtest not to eat with any woman. ¶ A brother asked of an holy man/ if the thought against the sin of the flesh is sin or no. The holy man answered/ how well said he that the evil thought cometh not alway to effect/ nevertheless it letteth the soul to be lift up in contemplation. And therefore a man chaste and continent ought to put and cast it away as soon as it cometh/ and by this moyen he shall not be let in his orisons prayers & contemplations. ¶ The same said if a man have no cogitations ne thoughts/ he is likened to a brute best/ as who should say It is not possible/ but that a man have alway some temptations/ but all in like wise as the fiend doth his office in tempting us. Right so ought we to do in resisting him/ if we pray to god continually/ the fiend shall flee away/ think on god/ and thou shalt overcome him/ fight well/ and in th'end thou shalt be crowned. ¶ Saint Syncletyce said/ that the fiend is lightly overcomen of them that have no thing/ for they dread not to lose any thing. And they that be of the world offtime be sorry and angry for the loss of their money or other worldly goods. ¶ The same said that they that assemble the richesses of the world with great pain and travail of their bodies/ of so much more that they get so much more would they have. But we renounce such things that been to us necessary for to live for the honour of our saviour Ihesu christ. ¶ An holy man said/ that he that is prompt to retain the evil sooner than the good/ is likeneth to the fire that is hid within the stub. For in such wise as the fire so hid brenneth it/ right in the same wise the malice that is hid in the mind wasteth and destroyeth the soul by evil operations that follow. ¶ An holy man said that he that warneth an other of his health/ aught sweetly to exhort him/ to th'end that he be not unprofitable/ and that his admonition be available. ¶ A brother demanded and asked of an ancient old father/ wherefore is it that my soul loveth oft-times th'ordure and filth of sin. The holy man answered. The soul oftentimes loveth the passions of the body/ but the spirit of god is he that refraineth it. And therefore we ought to bewail our sins/ to th'end that they be to us pardonned. Haste thou not red that mary Magdalene after that she had be at the Sepulchre of Ihesu christ in weeping and tears/ that god called her to him. all in like wise shall he do to the soul that shall purify himself in weeping. ¶ A brother demanded and asked an holy father/ when a man thinketh not on his defaults/ and reproveth other/ is it sin. He answered that god saith thereof in the gospel. Ypocryte take away the beam that is in thine eye/ and after thou mayst well see the better the festu that is in the eye of thine neighbour. ¶ An other brother demanded and asked of an old ancient father/ how he might resist and withstand the temptations. The holy man answered. Take ensample at joseph/ the which being in the age of youth/ among the infidels and idolaters never would worship their idols/ but he was strong and constant in his faith. And furthermore have mind of job/ the which in all his tribulations and adversities praised and gave lovings to god/ and forgot him not/ for all that/ that he was so much tormented. ¶ A knight that had done many evils and moche harm/ and would convert him to god/ demanded and asked an holy man if god received the sinners in to his grace. And the holy man answered to him/ ye/ and showed to him by many reasons and authorities of holy scripture. Nevertheless the said knight yet doubted. And therefore the holy man showed to him this ensample. If thy mantel be rent or broken in any part/ wilt thou incontnent cast it away. The knight answered to him nay/ but I shall make it again & amend it/ and it shall serve me as it died before. Then said the holy man/ right so my friend is it of god For how well that thy soul be broken by sin/ nevertheless our lord casteth it not away/ but by very penance & pure confession shall make it hole again by his grace. ¶ There was an holy man that was so sober and solitary/ that alway he was the last that went out of the church/ & feared not that any body should take any meet or drink out of his cell. ¶ A judge of a certain region came in to the province of th'abbot Pastor/ thynhabytantes there/ hereof advertised required the said abbot to require the said judge to do to him so much grace to pardon a malefactor but the said holy man required them that he might have three days of respite/ and they agreed thereto/ during the which time by cause that the request that he should make seemed to him not to be lycyte ne leeffull/ he requyrod to god/ that he would suffer that he should obtain the same. So he came to fore the judge/ and prayed for the said malefactor/ but he said to him/ that he would not that which he required/ because he prayed for a thief Of which answer he was glad. And thus th'abbot Pastor returned in to his cell/ praising god of that/ that the judge had denied to him his request. ¶ The holy feders saiden that when Moses entered in to the see he spacke with god. And when he came out/ he spacke to the people. ¶ In like wise ought every good religious man to do. For whiles that he is in his cell/ he aught to speak to god by devout prayer. And when he gooth out/ he aught to speak with the people in teaching them. ¶ Certain brethren demanded and asked of the holy father the abbot Pastor/ if they alway ought to reprove the sinners. To whom it was answered by the holy father. If I go and pass there where as they some time be I shall say no thing to them that I shall see sin. And never judge ye any person/ but if ye touch them first with your hands/ that is to say/ if ye be not certain of that ye say/ for oftentimes some ween things/ which is all otherwise. ¶ A brother was on a time deceived in his opinion seeing two sheves of wheat together/ and he supposed that he had seen a man and a woman/ and therefore without to know it/ he judged that they commised the sin of lechery. And after that he had well behold it/ he came and smote it with his foot saying. Cease man to commise this sin/ and then he was all abashed when he found that it were two sheves of wheat. Here ought we to note/ that none ought to judge any thing but if it be well known/ for it is a great peril for the soul of him that judgeth so lightly without to know manifestly a thing/ as he had touched it with his hand. ¶ An hermit being in his hermitage was strongly tempted with devils which appyred to him visibly/ and he supposed that they had been angels. His carnal and natural father had a custom for to come some time and visit him. So it happened that in visiting him that he brought an axe for to hew down the trees and wood and bear it to his house/ but the devil to th'end that he would deceive this brother appeared to him saying/ loo here the devil in semblance and lykening of thy father cometh to the for to tempt the with an axe/ but go to meet with him and slay him Thus this believing the devil went and met with his father and slew him. It is possible that this brother lived ill/ and therefore god suffered that he was thus deceived of the fiend. Every religious man and religious woman ought to note diligently this example/ to th'end that god suffer not them thus to be tempted. ¶ Thus finished the second part of this present book. ¶ Here followeth the third part. ¶ Here followeth the third part ¶ Here followeth the third party of the life of fathers/ in the which is made mention of the rule & conversation of the holy faders of Egypte/ & of them that dwelled in mesopotamy & palestine. And first beginneth the prologue of th'author in this manner. Oft times my brethren & friends ye have prayed me sith that I came again from the parties of beyond the see/ that for your instruction & edification I should recount to you the history of my pilgrimage. And how the faith of Ihesu christ reigneth in the orient/ what prycyple/ what hermits/ & what religiouses dwell there/ & if god showeth there miracles Also ye have asked how I came thither/ & what prosperity I have had there by see and by land. And because in satysfyeng your desires & prayers of which I hope ye shall be aided. I shall begin that which ye ask. But I pray you understand ye diligently & take good heed to that which I shall say you. ¶ Of the rule & conversation of holy faders. ¶ Of a solitary religious the dwelled in Cyrene in a lylyll house/ beginning Ante hoc triennium. Caplm. primum. IT is three year sith that my fellows & I departed fro Narbonne/ & came the fifth day after our departing to the port of Auffyke Then we would see Cartage & visit the places of saints And principally we came to the sepulture of saint Cyrpian martyr. The xu day we departed from Cartage/ & took the see for to go in to alexandria/ but there aroos a marvelous great tempest & so hideous that but if the mariners which were wise & expert had not cast out their anchors/ we had been all drowned. After this we arrived a land in a country unhabited. And we sent to know what region it was/ & what people dwelled there about. And I myself went a little way far fro the rivage/ & soon I saw a little house/ which seemed to be covered like the fashion & manner of a ship strongh enough & well edified to th'end that it might be the more farm & strong against the winds. For in that country it raineth never/ & when the wind bloweth it is more dangerous upon the see/ than in other regions. In the country was neither corn ne trees/ for the land over all removed with the wind as powder & dust/ except between some mountains was land farm enough/ where as growed a little grass/ of which were nourished sheep & other best The most part of the people that been there lyven by milk. And they that been most rich lyven by barle breed/ for there groweth no wheat but barle/ the which is soon ripe. For they say in that country that the xxx day after that it is sown it is ripe/ & there dwell no folk but by cause that it is free of all tributes/ and it is the last country of Cyrene nigh & joining to the desert/ the which standeth between Egypt & africa. By the which Cathon fleeing. Cezar lad his army. Thus we came in to this little house which we saw fro far/ & found therein an old man clad with skins/ which with his hands turned a mylle/ the which received us right benignly. And anon we asked of him if there were there any crysten men. incontinent he began to weep for joy when he had knowledge that we were christian. After that he had desired us to prayer/ & that we had made our prayers/ he took of his rob/ & made us to sit upon it/ & after brought to us for to dine half a barle loof/ we were of us iiij & he was the fifth/ & above that he brought a few of herbs which to look upon seemed mente/ but they had the taste of sweetness like honey/ we were well refreshed with this herb in so moche that we abode there vij days with him. sith after the eight day because that many persons came to the house/ we knew that he was a priest/ & went with him to the church/ the which was between two mountains made with small staves & was not moche more sumptuous than the house of the holy man that had received us. In this church a man but if he had be right little might not stand up right it was so low. And furthermore we knew in the country the manners of the people which sold not ne bought not any thing/ ne knew no thing of deceiving ne of theft/ they had neither gold ne silver/ ne also none desired they to have. For I proffered money to this priest/ but he refused it & would none have. Then we gave to him of our robes/ the which he took gladly/ for he had none that any thing was worth. This done we reendred unto the see/ & departed fro the country. ¶ Of the signs of Orygene which been against the faith/ beginning. Prospere igitur. Caplm. two THe vij day after we came in to Alexandrye/ there as the bishops & the religiouses had among them great debate & strife because of the works of Orygene which had written against the holy scripture/ & they of his sect saiden that how well that he had in his books some faults/ yet nevertheless he had in them good doctrines/ the other saiden all contrary that it should be more available for the health of good christian people to burn the same books considered that theridamas were enough of other tenseygne & teach the christian people/ seeing that those books might do more hurt to the simple people & ignorant/ than to profit to thou wise men & clerks. I have red myself in his said books many good doctrines & ensignment/ but also I have founden many falsytees among which was this. That is to wite that he said that all in like wise as that god was deed for to redeem the sinners in the tree of the cross. all in like wise by the same death he ought to redeem the devils. And his reason was this. For it is well covenable he said/ that god that is so piteous and merciful seen that he had suffered for to redeem the man/ that he suffered also passion for to redeem the angel which was fall in sin. This opinion is directly against the troth/ & therefore it ought to be fled/ and of this opinion and other was engendered a great sedition among the priests & other men clerks & lettered. And because that the priests coude not appease this error by themself They ordained a provost cruel and terrible which corrected the said errors/ which he died in great cruelty/ that the religiouses were constrained to flee & had no place where they durst inhabit ne dwell. ¶ Of the conversation of Jerome Iherosolymytayn beginning in latin. Igitur inde. Caplm. three then leaving that country I transported me in to Bethleem which is not far fro Iherusalem/ and arrived in the house of Jerome that was a man prudent & wise marvelously Instruct/ not only in letters greek & latin/ but also in the language hebrew/ whereof he had so great renomee/ that none was known the durst compare to him in science. And I abode there vi months with him/ the which continually & sharply stroof against them that were evil & obstinate. For I know that in his books is nothing but that it hath been overseen & corrected of him. And principally he blamed avarice & pride. He said also all a long the famylyaryte aught to be among the religiouses both men & women/ & by cause he said truth many hated him & specially theretics/ for he cess not to enpugne & repreef them/ & after the priests. For he declared & reproved their vices & sins/ but the just and good men loved him for his holy life & conversation. And therefore they that will say that he was an heretic been fools & overseen/ for his doctrine is good & holy. And he slept not day ne night so moche he gaaf himself to study in holy scripture. And if I had not be religious I would never have departed from him. Nevertheless I left there my fellows that followed me/ & went my self to visit the brethren that dwelleden in the last part of Egypte. For there been there marvelous hermitages & good religious folk. It should be over long to recount all those things/ but nevertheless I shall rehearse the principal part in substance. ¶ How the abbots were bound to give their living to the brethren which they receiveden in to their covents/ beginning. Hand long. Caplm. four IN an hermitage by the river of Nile/ there were many abbeys/ and the brethren of the same dwelleden together/ and been subgettes to one abbot/ and do nothing after their will/ but all after the will of the abbot. And for this cause if any of them would go in solitude or wilderness for to be more parfyght/ it behoveth him that he do that by the consenting of their said abbot. For it is the first and the principal virtue for to obey the commandment of his superior. And when they be received in to th'hermitage by the authority of the same abbot/ there is administered to them breed and other meet after their necessity. ¶ Of a religious brother which in his hermitage was fed with heavenly breed/ beginning. Casu super illos dies. Caplm. v. A Frere or brother solitary was a little far fro this monastery to whom for his living th'abbot sent to him breed by two children of which that one was xu year old & that other twelve One time among the other thus as these two young children went toward the said hermit came to them a serpent marvelous cruel for to devour them/ but by the bounty & Innocence of them the serpent lay down at their feet. And anon the youngest of them both took him with his hand & put him in his rob and bore him to the freres in the cloister without any avaunting or vain glory. then saiden all the religiouses that these two children were saints. But the holy abbot of the monastery doubting that these two children should wax thereof proud punished them right well with rods saying that the came from god. This knowing the said solitary brother was much abashed aswell for the beating as for thinvastion of the serpent. And therefore he prayed the said abbot that he should send to him no more any thing. And he was by that space of eight days without any meet in so much that he was all dry/ but his thought was alway enhanced to god And there where the body failed for hunger the soul was ravished to heaven. The said abbot by thynspyraconninspiration of the holy ghost went to visit the said solitary religious for to know whereof he lived. The which seeing his abbot came to fore him & brought him in to his cell/ and as they entered in/ th'abbot felt a savour of breed all hoot. And there they found a loof which had be sent from heaven to the said brother/ the which was nigh deed for hunger. And said to the abbot that by his merits and virtues that weal and good was comen to them. Thabbot saying the contrary/ that it was by him that was solitary. And after in praising & thanking god they broke the loof & eat thereof/ and this done the abbot returned & showed it to his brethren/ which for this cause they desireden to be hermits & to lead a solitary life. ¶ In that monastery had been two holy men which had not gone out by the space of xl year/ they were never angry ne never went out of their cloister. But by cause ye have herd the life of one hermit. I will that ye here the life of an other. ¶ How a lioness eat out of the hand of an holy man/ like as she had be tame/ beginning in latin. Ego ubi. Caplm. vi incontinent after that we were come in to the first party of desert with a man that knew the places we went at foot of a mountain there where we found an holy man which had a pit/ which thing was not much found in that country. Also he had an ox which with a wheel drew the water out of the pit which was right deep. Also he had a garden full of cools which was against the nature of desert/ where for the ardeur and heat of the son might nothing grow ne fructify/ but by the labour of this holy man/ which aroused oft & watered the ground/ that it became fertile in such wise that cowls & other herbs fructefyed. And of these cowls lived this hermit & his ox/ the which hermit gaaf to us plente right joyously. then after supper he brought us under a palm of the which he lived otherwhile. And there be none other herbs in thermitages but such palms whereof been nourished the holy hermits and they that been solitary When we came to the place of the said palm we found a lion/ the which made us sore aghast/ but the said solitary man without dread approached to the said be'st/ & made him to recuyelle & go a back a little far. After he gathered with his hands of the fruit of this palm & gaaf to the same lion/ which took it of his hand moche sweetly as it had been a be'st domestyke & tame/ & when he had eaten/ he went his way. By which we may well know that the virtue & power of god habounded in the said hermit being solitary. ¶ How an holy man nourished a wolf the which demanded of him pardon beginning in latin. Alium eque. Capitulum vij AFter we saw an holy man which dwelled in a little house in which might but one man come in/ with which man was a wolf accustomed to come whiles that he souped/ and failed never atte hour of souper/ & abode alway at door unto the time that the holy man gaaf him some breed which was at soupor/ and when he had taken breed of the hand of the holy man/ he bowed to him first and then went his way. It happened on a time that this holy man went with an other/ & came not again till it was night. This wolf came as he had be accustomed at hour of souper & found him not/ & therefore he entered within the house of the holy man/ & took the breed that was in his paner & eat it. After thinking that he had done evil/ & went his way incontinent. Thermit came home & found his paner broken & one of his loves lost/ and wist not who had taken it away/ but for as much as the day following this wolf came not like as he had be accustomed/ he doubted some what that he had done this theft. Nevertheless by cause he was sorry for his absence/ he prayed to god that he would send to him this wolf for to comfort him/ which was accordeth to him. And the vij day after the wolf came again at hour of souper/ but for shame & dread he durst not approach/ & fro far he fill down to the ground & by signs he demanded pardon of his trespass. The which thing seeing the holy hermit made him come ner & pardonned him giving to him double pittance of breed/ & thus he took away his heaviness & came alway as he had be customed. Here may we see the power of god which maketh the cruel best to be meek & tame as lombes/ wherefore the people ought well to dread our lord Ihesu cryst when they see that the bes● dread him. And to th'end that noman doubt of this that said is. I shall say to you things more marvelous with out any thing to fain/ but only I shall say that I have seen. ¶ How five little lions being blind were enlumyned by an holy man beginning in latin. Habitabant. Capitulum eight MAny holy men dwelleden in desert without any houses/ & to th'end that none should visit them they abode never in one place because they loved above all thing to live solitarily. On a time it happened that two monks of Nytrye camen for to visit an holy father that lived solitarily/ the which had be of their convent. And when they had sought him by long space of tyme. finably in the month of juyn they came to th'end of the desert named Memphis. And he had dwelled there by the space of twelve year/ the which how well that he fled the company & communication of all other men/ alway when he knew that they were of the religion of which he had be a religious man/ he abode them & was with them by the space of three days/ the fourth day he brought them within the same desert/ to the which we followed. And anon came a lioness marvelously great/ the which fill down at the feet of this holy solitary men. And as she had chosen him among the other made sign to him that he should follow her which thing this holy man died till that the said lioness came to her cave/ & after she entered in & brought to him five little lions that which were blind of nature/ & she leyed them at the feet of this holy man solytarye/ the which knew well what she desired. And he made his prayer to god/ & after touched the eyen of those five little lions/ & incontinent they saw. And this done/ the two religious monks which were come thither for to see this holy man/ returned in to their monastery praising & magnefyeng god & his saints. ¶ How a brother by a stork knew what herbs he should eat/ & which not/ beginning in latin. Fuit et alius. Capitulum ix IN that desert was an hermit new comen because that he knew not the herbs was strongly tormented. For oft he eat of the herbs that were venomous when he supposed to have eaten good. And thus for this cause he was vij days without to eat/ but god seeing his affliction sent to him a stork the which brought to him a great farthel of herbs/ & them that were good & wholesome to eat/ the same stork chase them out & laid them a part/ to th'end that he should after know them. And that so done/ he flewhe away/ & thus this brother knew what he should eat/ & which he should leave. ¶ Of a brother dwelling in the mountain of Syna the which spacke to no person by the space of thirty year/ beginning. Sed longum. Caplm. ten Know ye my friends that it should be to me a moche hard thing to recount to you all the fayttes & deeds of holy men dwelling in desert with the which I have conversed a year and vij months. And among all other I have frequented with him that had the ox/ of whom I have spoken tofore in the vi chapter of this third part. I have also frequented two other monasteries of saint Anthonye in which yet at this present time dwell some of his disciples. In like wise I have been in the place where the first hermit saint Paul dwelled. I have seen the mountain of Synay. the height whereof approucheth so nigh heaven/ that it seemeth that it toucheth it/ it is so high that from beneath may not be seen the highest thereof/ & noman living may go up to the highest of it. between the sides of this mountain was said that theridamas dwelled an holy hermit which I might not see/ how well that moche diligently I had sought him/ the which had seen no person in thirty year/ & he had no garment/ but used his here in stead of a rob/ & when he might espy the any man sought him he fled in to the desert because he would not be seen. It was said that sith the space of five year in the time that I was in that place/ he had spoken only with an holy man/ which had asked of him why he fled so the presence of men. then the solitary man said to him/ that he that frequenteth men/ may not be accompanied ne frequented of angels/ & for this cause it is said that he was visited oft of angels. Then I departed from the mountain of Synay and came to the flood or river of Nile where as were diverse monasteries as I have said tofore/ in which the religious men been holy & just/ & not lass than they that been solitary. For among the other virtues that they have they be much obeissant. And there is none received/ but if he have be proved afore in such manner/ as he may endure all pains and labours/ that shall be laid to him. ¶ Here follow the great miracles of obeisance/ and beginneth in latin. Referam etc. Caplm. xi I Will recount to you two great miracles of the virtue of obeisance/ of which that one is this. A secular man came on a time to a monastery for to be religious/ and prayed th'abbot that he would receive him. Thabbot for to prove him proposed & showed to him the pains & torments of religion/ as the dyscyplynes' moche sharp/ & the dyffycyle commandments of the same abbot/ to the which everich religious aught to obey/ giving him to understand that he might not keep ne accomplish them/ & for this cause he persuaded him to go to an other religion that was not so rigorous/ saying to him that it were better for him that he went/ than to enterprise so poysaunt & weighty charges that he might not here ne endure. But the same secular man strongly affected to be received began to promise that he should obey to all thing that he would command him/ in such wise that if he commanded that he should enter in to the fire/ he should do it joyously with out to make any refuse/ & so anon he was received. A little while after his abbot for to prove him/ commanded him that be should enter in to the oven all hoot. And without any dilation he entered in to the middle of the flame. But by the virtue of his obeisance/ the oven which was hoot/ was made to him such/ like as the fornays was made to the three children of thebrewes. Ananias. Azarias. & Mysaell. And the flame went incontinent out of the oven/ & the brother the was entered in found himself as he had be in a place full of dew/ whereof th'abbot was much abashed. By the which ensample we ought to know/ how the virtue of obedience is agreeable to our lord god. ¶ Here followeth the second miracle of obedience/ beginning in latin. Quidam frater etc. Caplm. twelve AN other brother which was in the same monastery/ th'abbot charged him for to see his patience that he should water a rod all dry unto the time that it waxed green/ the which thing was against nature. The same brother took this charge in patience/ & every day upon his shoulders went to the river of Nile which was much far & dystaunt from th'abbey brought the water for to water or arouse this rod. And not only during one year but unto the third year/ in such wise that finably it flourysshed. And I myself have seen the little tree which is yet all green in the said monastery giving witness how moche availeth the virtue of obedience. ¶ Of him that chased the devils out of the bodies of men/ whereof he was after overcomen & finably purged beginning. Quidam autem. Caplm. xiij AN holy man had power to cast out devils of the bodies of seek men doing infinity miracles. For he healed not only when he was present/ but also when he was absent. And if the seek man touched the hem of his rob/ he was made all hole/ or when he sent a letter to a patient he was in like wise heeled. For which cause many of diverse contrees camen to him for to receive health and garrison in so great multitude that many oft-times abode tofore the door abiding him. This holy man drank never win ne water/ & eat nothing safe seven. figs on a day. By succession of time he began to exalt himself for these miracles which he died. But how well that he enforced him to withstand this vanity/ nevertheless he could not. The devils of hell over all enhanced & exalted his name/ he might not withstand the people that came to him in so great abundance/ & was sorry and angry of that he guarysshed & healed other/ and he might not guarish his evil thought of vain glory/ the which thus tormented him/ wherefore he prayed and made request to our lord god that he might be as well possessed of the fiend of hell/ as they that he guarysshed. The which thing happened to him/ and was bound by the feet and by the hands/ as men do a demonyake/ enduring in himself by the space of five months all the torments and evils that the other suffered and endured which been seek of the same malady. And after when he was purged and made clean of the said torment in which he was/ and of the vanity/ for the which he had prayed god and made request for to be possessed of a wicked spirit as afore is said. ¶ Of an hermit desiring to return to the world was punished/ beginning in latin. Adolescens. Caplm. xiiij IN Egypte was a young man much rich which had a wife & a little child. And he received of saint johan thermit a moche good doctrine/ by the which he exhorted him that he should renounce the world. The which fixing in his heart this doctrine/ despised the world & his richesses & entered in to an hermitage/ & was in a little time right parfyght in all virtues/ in fastings/ in humility sovereign/ in faith & believe farm & constant/ in such wise that he was thus as parfyght in the virtues as the other monks. This seeing the fiend he put in his courage that it were better for him to return in to his country & visit his son and his wife/ than to dwell out of the world in that pain & solicitude. And thus by this temptation after that he had be religious by the space of four year/ he left his cell and his good purpose/ & went for to ask counsel of the brethren of a monastery nigh by him. The which counseled him that he should abide. Nevertheless this purpose could not be taken from him/ & thus being obstinate in his purpose departed fro the said hermitage & concluded to return again to the world. But as soon as he was out of the said monastery the devil entered in to his body. And incontinent he began to scum as a mad man & enraged & demonyake/ biting his membres with his own teeth and throwing them on the ground. The which thing seeing the brethren and knowing brought him again to their monastery/ but they bound him both hands & feet/ for otherwise could they not chevysshe with him. And he had this pain & this travail by the space of two year hole/ for as much as he had willed to renounce his hermitage But after two year passed by the good prayers and devout orisons of holy men he was all hole and guarished/ and sith returned in to his said hermitage/ & corrected himself/ in giving to other example of good life. ¶ Here followeth the manner of thabyte and vestment of the religious egyptians/ beginning in lathn Sunt preterea etc. Caplm. xu There be some vestymentis among the gypcyens the which been more for to observe the form of the rule than for to keep the body. first they were cowls day & night/ to th'end that by the same they show their humility and simplesse. ¶ Furthermore the religiouses of the same place/ have cut sherties of linen cloth unto the bottokes and no ferther/ to th'end that thereby they show that they have cut of and left all the operations of this world. After they have a little mantel that covereth only their neck and their shoulders/ which is called maforte in our language/ and to theirs also. That other abyllement is skin of a ghoot that is called mellote/ the which habit signifieth that all vices ought to be mortified in them/ & that they ought to be sovereignly virtuous They never have shoes/ but if it be a little in winter when it is cold vehemently/ or when they be seek/ or when it is over hoot/ as at none/ in which hour the ground is so chafed that it brenneth the toucheth it. And how well that their rule holdeth not in/ yet nevertheless when they come to do the divine service/ they take of always their shoes thinking on that which was said to Moses'/ do of thy shoes/ for the place which thou standest on/ is holy earth and sacred to god. ¶ Of the manner regular to pray god among the same brethren. And how they have renounced the world beginning in latin. Itaque. Caplm. xvi thorough all Egypte & thorough all Thebayda where as there be monasteries of religious brethren they have a manner & fashion regular for to pray god as well on evening as on morning. And it behooveth that they have partyghtly renounced the world. For a brother shall never be received/ if he have not first renounced all the goods of the world. And they the render them in to the religion/ what somever age they be of/ been constrained to obey in such wise that they become meek & humble as little children/ and they ought not to think on their age the which they have lost as to the world in evil living/ but they must be subgettes to the lest. Thus in all Egypt as well in the service of the day as of the night/ the religiouses singen twelve psalms/ & after the twelve psalms two lessons/ one of the new testament/ & that other of the old/ the which usage they keep all indifferently. For as much as it hath not be ordained of men as the other usages/ but it hath be instituted & established by the angels/ which have appeared unto the old faders. ¶ Here followeth the place in which the holy faders saw an angel sing xij. psalms/ beginning in latin. jam cum etc. Caplm. xvij IN the beginning of the faith were but few christian men how well that they that were christian were well just and good/ the which had had & taken their rule & manner of living of the successors of thappostles of our saviour Ihesu christ/ & separated them fro the world & went in to the desert in places solytaryes/ & to th'end that they should show to their successors the manner of their service/ they came on a time all together for to ordain & dispose their said service to th'end that none should be deceived. For to fore this institution every man served god after his devotion/ & had none usage determined. Then they came all together for to make this institution. And some of them ordained that there should be said thirty psalms. Other instituted lx psalms/ & some other said that it was not enough/ and thus they might not accord together. And they abode there long/ till a certain day at hour of evensong there was an angel in the form of a religious man/ the which aroos and began a psalm & sang twelve psalms and at end of each psalm he said hallelujah. And when he had done he departed incontinent fro their presence. And by that was determined the said question. For the holy faders knew that it was an angel. And therefore they ordained through all their religions the number of twelve psalms/ to be kept perpetuelly in their service/ as well by day as by night. And they keep yet now the manner and form of these orisons. And when their psalm is achieved & ended/ they begin not hastily that other/ but they incline them down to the ground in praying to god. And after they arise in contemplation But they say that when they be said on their couch/ the devil tempteth them to sleep/ as it hath be seen by experience/ that some for to rest them more than for to pray lie down on the ground/ & long abide there. ¶ What discretion & nature ought to be kept in orison & prayer/ beginning in latin. Cum igitur. Caplm xviij. THe brethren aforesaid when they come to service they be as peaceable/ that there shall be herd nothing/ but the voys of him that psalmodyeth/ to th'end to keep the better & lightlier silence. And they sleep not/ but intend diligently to their prayers and orisons. And they be short enough in their prayers/ to the end that they be not let by spytting reching or coughing. And their common saying is/ that a short prayer pierceth the heavens/ and there should we as all achaffed put out & tear with our teeth the fiend the which ennoyeth us alway/ principally when he seeth us making prayers to god against him. For the which cause these brethren say that it behooveth to be short and bryef in their prayers. And more avail ten verses of a psalm well said or sungen with good affection/ than to say as many psalms without any devotion and it is truth. ¶ Of their handy work/ and wherefore prime/ tierce/ sext/ none/ & the other hours been sungen in the church beginning. Ita namque. Caplm. xix THese brethren been so diligent to their bodily work after their service done/ that they leave not to think on god. How well that they work with their hands. And at tyrce/ sext/ and none they say but three psalms only in following Danyell the prophet/ the which was three times in the cenacle and prayed god devoutly. Furthermore these psalms they say not without cause atte this hour there. For the promesses made to th'ancient and old faders have be sent in some of these hours. first the holy ghost was sent on withsondaye upon the apostles at the hour of tierce/ and gave to them to speak all manner of languages. At the hour of serte our saviour and redeemer Jesus' for the redemption of mankind would be nailed and crucified on the cross In the same hour was sent a vessel to saint Pyeter/ in which was contained the purification of all them that live/ and was sent by four beginnings of heaven. And by this vessel we understand the gospel. At the hour of none god rendered his spirit on the cross/ and in the same hour he descended to hell for to take out the souls that were therein/ and enlumyned with his clearness the darkness of the said hell/ and restored to his ancient Royalme that is paradise. In this same hour Cornelius knew that his prayer was accepted to god. Then it appeareth that the apostles have not instituted without cause these hours here in the church/ and that we ought well to ensue & follow them to the end that in the same hours we may praise and honour god/ & to serve him devoutly. ¶ How in a monastery ought to be received a secular that will enter in to religion/ beginning in lytyn. Cum igitur. Caplm. twenty IF a man will be received in to one of the said monasteries tofore that he shall be received he shall lie ten days hole tofore the gate of the monastery/ to th'end that by that moyen may be proved his perseverance/ his humility/ and obeisance. And he must kneel down on his knees to fore the feet of the brethren that passeth forth by the same gate. But for the better to prove him/ each aught to refuse him and reject in saying/ that it is by necessity that he cometh for to be a religious/ and nothing for devotion. Furthermore ought to be done to him all Injuries and repreves that may be do/ to th'end that it may be known what patience he shall have when he shall be monk. After that it is seen that he be patient/ he shall be received in defending him that he bring with him neither gold ne silver. And thus he is made naked of all that he possedeth in such wise that his rob which he had shall not abide with him/ but openly to fore all his brethren by the hands he shall be despoiled/ & shall be new clad with the Robes of religion/ to th'end that he remember that he hath renounced the world & his temporal goods/ and that he hath chosen the very poverty of Ihesu christ. And they keep his first clothes unto the time of his profession/ the which done they be given to the poor and indigent/ but if so be that he will not abide/ his first clothing is rendered to him again/ and put out with the other. Furthermore when a religious is thus received and clad/ he is not incontinent put among the other brethren/ but he is delivered to be taught to some holy father/ which hath the charge to receive the pylgryms and the poor people to whom shall serve this same new brother. For it is the beginning of humility to serve the poor people and pylgryms. After when his humility is seen/ he shall be suffered to go with the other brethren. In this faytte he is learned to be master of his will/ and to surmount and overcome it. And to that end he is oft commanded to do things which been against his said will. For the holy faders say that if a monk mortefye not his affection/ he ne may eschew/ heaviness/ Ire/ ne fornication/ ne also have peace with his brethren/ ne may not be parfyghtly humble. And therefore each religious man ought to mortify his will. ¶ How a monk to th'end that he do not his own will/ aught not to do any thing without the commandment of his spiritual father/ beginning in latin. Post hec. Caplm. xxi IN the foresaid monasteries the religiouses been moche obedient/ in such wise that they do nothing without the commandment of theeyr abbot. And they hem self go not to the places which been naturally required without demanding licence. And all that is commanded to them they accomplish like as if god had commanded them/ in so much that by their obedience they do things/ as it were impossible to do. And when they be laid on their couch/ if they here that they be called/ they arise and ne and run lightly for to wite what they should do/ in such wise as by adventure/ they wrote/ and had begun a letter/ they would not achieve it for dread that they should abide over long after that they were called. ¶ Of a monk the son of an Earl/ the which by the commandment of his abbot bare for to sell openly panyers and hotties/ beginning in latin. Nownus. Caplm. xxij I knew a brother which was of great parentis the son of an Earl right rich and puissant the which brother left father and mother and went and rendered himself to be a monk. Thabbot then of the said monastery for to ser his patience commanded him that he should go for to sell in the market ten panyers or hotties great/ which were of no necessity for to be sold/ & he delivered him by this condition/ that he should not sell them all to one man/ to the end that he should be the longer there/ but that he should sell one to one person/ & an other to an other. This brother then which was the son of an Earl took the said hotties for to bear through the market/ in such wise that he sold them according to his charge/ and brought the money to his abbot. ¶ Of th'abbot Pinuphus'/ beginning Vidunus. Caplm. xxiij WE have seen furthermore one named Pinuphus/ which was of a great monastery in Egypte/ and the which was of every man honoured and praised. But dreading that he should be proud. In an eventide he fleddde and left the habit of a monk/ and took thabyte of a secular/ & went to the monastery of Tabenesyens/ that which was more straiter than other monasteries. And thus hoping never to be known for the great distance of the place/ came & was long at gate attending & kneeling tofore at feet of the brethren/ requiring that he might be received in to their monastery/ thenne after he had be proved in his patience he was received/ but for as much as them seemed he was not profitable/ they delivered to him that charge to labour in the gardyns/ in which he wrought under an other brother younger than he was/ & all that the other refused he died diligently. On the night in like wise he aroos & laboured secretly/ in such wise on the morn noman knew who hath sped so their work. So it happened that the third year thus as his brethren sought him in diverse places & countries/ that he was founden of one of them the which one of them uneath knew him/ withstonding the mutation & changing of his habit/ & that he laboured in works to him not covenable. For he grubbed in th'earth & planted herbs and cools/ and after fet dung/ and laid it about the roots. This seeing the brother that sought him doubting yet whether it were he or not/ approached him more ner & spoke to him. And then he knew him by the visage & by his speech that he was his abbot which he sought/ and anon fill down to his feet. This seeing the brethren of that abbey demanded of that other why he kneeled down to the feet of that religious/ which was but as new comen. then the brother answered that it was his abbot. And incontinent everich of the brethren asked him pardon of thinjuries & great evils that they had down to him. But this holy abbot began to weep & plain of thenvy of the devil that had bewrayed him/ & had not suffered that he had endured long that pain/ to th'end that he should not have so great reward in heaven. then the brethren brought him again in to his abbey/ and kept him that fro thence forthon he should not flee away. But after he had been there a little time/ by great humility he departed by night and went in to a far regions. And put himself in to a ship/ by the help of which/ he went in to the region of palestine/ weening that never he should be founden/ for there was never heard speak of him. As soon as he was arrived he went straight to a monastery/ which is nigh to the place in which our saviour Ihesu christ was born of the blessed virgin mary/ and there he was a while. But like as the city which was upon a mountain might not be hid/ right so this holy man was not long there/ but was known by some of the monks that came on pilgrimage unto the holy land/ and brought him again with great prayers and requests in to his first monastery. ¶ A right good admonition for annovyce beginning in latin. Habent igitur. Caplm. xxiiij ON a time thus as we were with this holy man by cause of the familiarity that was between us/ came a brother that demanded to be received in to the said monastery/ to whom this holy man gave a terrible admonition/ the which I will here declare/ first he said to him. My friend I trow thou knowest well how many days thou hast abiden at the gate for to be here received/ & yet with great pain hast thou be received Now thou oughtest to know the life of religion in to the which thou wilt enter. For if thou live well/ thou shalt win heaven. Also if thou livest evil thou shalt win hell. So oughtest thou to know that to them that serve well and truly to god in their vocation is promised heaven/ but to them that be negligent to serve him/ been promised torments infinity in time to come. And after his vocation every man ought to do and work. For better it were to make none avow ne promise/ than to make it and keep it not And furthermore he is cursed and unhappy that doth the operation of god negligently. And therefore said the said holy abbot to the same brother. Thou hast be long refused of us/ not but that we desire the health of every catholic or christian person/ but doubting that we receive them solyly. And by this wise we ought be reproved of folly/ and thou strongly punished and grievously/ if thou hadst be received incontinent without to have given to the knowledge of the burden and charge of religion/ & shouldest have be in danger that th'end should not have be good/ know thou lieth thou art this day deed to the world and to his goods. And with that as saith th'apostle thou art crucified to the world and the world in the. But thou mayst demand/ how may he that is yet living be deed and crucified to world. Now herkene a little. I say first that the cross of which I speak/ is the dread of god. For like as a man crucified/ may not move his membres at his will all in like wise we ought to do nothing to our pleasance/ but after that is commanded us. And all in like wise as he that is crucified or hanged thinketh no more on worldly things ne to his affections and pleasances/ and hath no covetise to possede ne have any things. And when he is nigh the point of death/ he reputeth himself as deed. all in like wise behooveth us to be crucified by the dread of god/ without to think on the world/ but we ought to set continually our thought there/ where we hope once to go to/ that is in to heaven/ if we deserve it. And therefore it behooveth to eschew that we look not bacwarde ne behind us/ that is to say/ when one hath renounced the world & have left it behind him/ he may no more think thereon in any manner. For only he shall be saved that shall have persevered in good and virtuous operations unto th'end. Furthermore our enemy the fiend awaiteth alway/ & desireth nothing but to beguile and deceive us by his cautels and malices. And therefore it shall but little profit to have well begun/ that persevereth not to th'end. And in this wise said the holy abbot to the said broter. I exhort the sith that thou wilt serve god/ that thou have continually the dread to fore the eyen of thy thought/ and that the apparaylle thy soul/ nothing to the rest ne to the worldly delyces and fleshly/ but to resist the temptations of the devil/ and tendure the anguishes of the world patiently. For it behooveth by many tribulations to enter in to the royalme of heaven/ whereof the gate & way been so straight/ that few people walk therein/ whereof is great pity. Thus thenne the beginning of our health is the dread of god. For by divine dread/ good conversation/ and keeping of virtues it is gotten. The which dread if it be parfyghtly in the heart of a man/ it engendereth in him virtues/ and maketh to despise all vain things and unprofitable to his health/ and maketh him despise & abhor the world. And by mesprysing of temporal goods/ very humility is gotten. The which humility is approved by this manners. The first if a brother religious have all his will/ mortefyed and adnychylate. The second if he show to his sovereign all his evil thoughts. The third if he do nothing but at the will of his abbot. The fourth if he keep in all things very obedience. The fifth that he do no wrong to any person/ and if any be done to him/ that he endure it patiently. The vi that he do nothing against his rule. The vij that he repute himself in utile and unworthy to do that he is commanded/ how well that he do it gladly. The eight that he repute himself lass in virtue than all other The ix if he be peaceable/ and that he speak none evil of his neighbour. The ten whereby is known very humility in a man/ that is if he be not abundant in lawhynges disordinate And by all these manners above said very humility is knowon. ¶ And furthermore after th'apostle. It is necessary to the that is with the other brethren/ that thou be as a deef man when evil is spoken of the or of thy neighbour without hearing it/ & as a dumb man in keeping the from speaking evil of other. ¶ Also it behooveth the that thou do indifferently all that shall be charged to thee/ and thus shall thy patience be more great and more meritorious than it should be if thou shouldest be persecuted of other/ & if thou hadst not but the temptations of the fiend simply/ the which thou sufferedest patiently. then the beginning of our health is the dread of god/ for of the dread of god cometh compunction of heart. And of compunction cometh and precedeth despising of all worldly things. Of this despising cometh humility. Of humility proceedeth mortifification/ and anullement of his proper will. Of the mortefyeng of his will. been eschewed all vices. The vices taken away/ then ensyewen the virtues which grown and fructify. Of chaugmentacyon of virtues followeth cleanness and purity of heart and of conscience. Of purity of heart followeth possession of very and parfyght charity. And of pure charity followeth the Royalme of heaven. ¶ Of a monk that made the pilgrims to eat to fore the hour accustomed when men fast/ beginning in latin. Cum desire partibus. Caplm. xxv then thus as we went fro Syrye in to Egypte/ a holy man received us right sweetly the which made ready for us to eat and drink to fore the hour determined to them that fast. Then we demanded him wherefore he made us to dine to fore the hour accustomed. And he answered to us. My friends ye be not alway with me/ but fasting abideth alway here/ & so I may always recover to fast/ but not you/ & therefore whiles that ye be here. I will well that ye eat with me. For I shall well mow after recover my fasting. ¶ Of a monk which never eat alone/ beginning in latin. Vidimus et alium in solitudine. Caplm. xxvi SEmblably we have seen an other brother/ which never would eat alone/ but alway would be accponanyed. And if by adventure none came not to visit him/ he differed to eat till that they came/ & if they came not he would abide till the sunday/ & came to the church/ & the first pilgrim that he found/ he led him unto his cell/ and eat with him. ¶ Of a devout religious named Machetes/ beginning in latin. Vidimus et alium senem. Caplm. xxvij AFter this we have known an other holy man named Machetes/ to whom god had given this grace that if he had one day & one night to here the service of god he would never have slept. His father scent to him oft of his tidings/ so died his mother and his other kinsmen/ wherefore on a time/ be took all his letters in his twain hands/ and began to say. The lecture of thus many letters shall give to me vain joy or heaviness/ which shall serve me of no thing/ as touching to the merit and health of my soul. I know well that I shall be let in doing contemplation/ for to take heed and think on them that have sent them to to me. And therefore I shall conclude that these letters shall never be opened ne red/ and so he threw them in the fire in saying. Go ye with the thoughts of my contrees/ and bren with these letters/ to th'end that ye bring me not to that which I have once renounced. ¶ Of th'abbot Theodore/ beginning Vidimus et alium abbaten. Caplm. xxviij AFter this we saw an holy father named Theodore/ the which was a great clerk and moche prudent/ as well in manner of his living as in holy scripture/ the which he knew more by the grace of god than by estudye neither by experience. One on a time for to know the solution of a question much hard and difficile/ he was vij days in orisons and prayers unto the time that by revelation divine the same question was to him determined. ¶ Of an holy hermit in a marvelous desert/ beginning in latin. Itaque etc. Caplm. xxix IN coming then fro palestine to a castle of Egypt called Diulcus/ we found an other order of religiouses & more excellent than the other/ of which order the brethren be called Anachorytes more holy and just than the other. For first every day they have battle against the fiend/ but for the better to surmount him/ they go in to the deppest of the desert. We found then some of these religiouses in a place between the flood of Nile & the see/ the which place was secret & separate from all people/ because that the land was inhabitable for the sterylyte & baraynes thereof/ as well because of the see/ which is salt & bitter/ as for the land which might bear no fruit/ we being comen to them were greatly amarveled/ of the great pains & labours that they endured in this hermitage. For first they have so great lack of water for to drink/ that they be constrained for to depart it among them/ like as men should depart right good win. For they must go fetch the said well water at the said river of Nile/ which is three mile far fro the hermitage. And yet between the river & their dwelling been there great mountains full of Roches/ by which the ways been the more painful. After that we had seen these things. An holy hermit among them led us in to his cell/ saying if that we would abide there/ that he would give to us the said cell for he would depart/ & to th'end that we should believe him the better/ he said he would have left it though we had not comen thither/ wherefore we took it/ & he went and made an other with great labour & difficulty. And after by great charity he gaaf it to other pylgryms with all the utensylles that were therein. And after he made an other in which he dwelled. ¶ Of two young children the which berynng figs to a seek religious died by the way/ & beginneth in latin. Quidam etc. Caplm. xxx ABbot johan being in Sychye came to him a brother/ which brought to him figs/ the which afterward sent them by two young children to an holy man moche seek/ the which dwelled in desert in an hermitage distant fro the church of the said abbot johan xviij mile or there abouts. The which children bearing these figs went toward the said brother that was seek. And thus as they went they were surprised with a cloud so thick that they lost their way/ and so going night and day could not find the cell of the said hermit/ but were constrained to abide in the way/ because they were much weary and travailed/ as well for cause of the great hungers/ as for the great and terrible thirst that they had suffered. And so they kneeled on their knees in praying to our lord. And in so doing they rendered and yielded both their souls up to god. ¶ After two or three days/ the abbot johan seeing that these two young children that they came not again/ he sent for to seche them through the desert/ and they were followed by the trace of their paas and feet/ the which were imprinted in the sonde in such a wise that they both were founden deed kneeling on their knees/ and the figs all hole by them/ of which they would not eat/ but they had be more content to suffer the death corporell/ than without the permission of their abbot to eat that which they were commanded to bear to the said seek religious brother. ¶ Of the monks of Egypte and of their diligence/ beginning in latin. Per totum. Caplm. xxxi Through all the region of Egypte/ the religiouses been never idle/ but win diligently their living with labour & travail of their bodies/ and given for the love of god that which they win above their living/ not only to pylgryms but also to them of lybye that been needy & indigent/ & also to prisoners/ & seek malades of towns & cities to them neighbours/ esteeming that by such works they make a pleasant sacrifice & acceptable to god. For they say that a religious person/ how well that he do or make some thing/ yet is he alway tempted of some devil. But he that nothing doth is vexed and tempted of Innumerable quantity of devils. Thabbot Paulus moche holy & approved religious dwelled in a desert so barren that there ne grew any thing but palms of which he lived. For he was so far fro men/ that when he had made any thing/ he could never sell it/ because of the great distance of the place. And to th'end that he should not be idle/ he gathered every day of the palms & weighed them oftentimes/ to the end that he should not eat more at one time than at an other/ and made of the levys of the palms little mats or maundes so many that he filled with all a fosse or dyke. And atte the end of the year/ seeing that there came no man for to buy & have his work/ he put fire on them and brent them. And after the next year following he made as many for to eschew idleness. for he said that it is not possible that a religious person may live justly/ if he be idle. ¶ Of a brother which was a blasphemer of god/ the which by punition divine was embraced with lechery. Capitulum xxxij I Have known an other brother the which was in such wise tempted in the sin of lechery/ that uneath he might withstand it/ wherefore he came to an holy man to whom he said. Alas father what ought I to do. I am all brent with the fire of lechery. The holy father answered to him in sighing. I believe my child that god hath not sent to the this passion so strong and so vehement/ if thou hadst not blasphemed in some wise him or his saints. The poor religious hearing the holy father/ fill down to his feet & confessed him that he had blasphemed the name of god/ & that he mought not have perfection of virtue in his soul. ¶ Of discretion the which is mother of all virtues/ beginning in latin. Quodam Caplm. xxxiij ON a time camen some holy faders to the abbot Anthonye/ demanding of him counsel & Instruction for to live salutaryly/ thenne he made to them a collation that which endured from even till on the morn in the morning/ & after that he made a question the which endured to midnight following. And this was the question/ which virtue among all the other preserveth most the religious persons fro the grins & laas of the devil/ & bringeth one in to felicity eteternall. To this question everich of them answered after his capacity & understanding. And some saiden/ that the religious person was delivered fro the devil by fastings/ by wakings/ & other virtues. The other saiden that never the devil shall be surmounted of a brother/ but by very poverty of spirit. The other saiden that only they that were in the deepness of desert might surmount the devil of hell/ so that they have parfyght love & charity to god. The other affermeden that they that receiveden the pylgryms/ & done to them due service might lightly overcome the fiend. Thus were these brethren in contraversye upon this matter/ & therefore the said abbot said to them. My brethren this that ye have said is well necessary to them that will follow god by very religion/ but this is over little for to be delivered fro the puissance of the fiend. For we have seen some of our brethren living justly in the thickest of desert which in th'end have fallen/ & hath be cause of their ruin fault of discretion/ the which they had not in their operations. And alway it is right necessary to a religious person/ because that it showeth alway the rial way to paradise/ and it keepeth that one be not over moche/ ne over little continent in his works/ and it is manifest that without discretion may be had no virtue. And these words said/ the said brethren were all of that opinion/ that discretion is she that may deliver the religious persons fro the grin of the devil/ and to conduit and lead to the glory of heaven/ as she which is mother and conseruatryce of other virtues. ¶ Of Heron an ancient father Capitulum xxxiiij ANd to th'end that I show to you how discretion is requisite & necessary. I shall recount to you an example of an ancient father named Heron/ the which because he was not discrete in his operations lost the reward & merit of them/ & died myschauntly/ it is truth that this said Heron was by the space of thirty year in deserts living in so great discretion as ever any man lived. But the devil envious of his good life tempted him in such wise that he slandered all the other brethren of th'hermitage/ for he himself enterprised to fast continually/ & went not out of his hermitage/ in such wise that the holy day of paske or ester he came not to the church with the other brethren/ wherefore they were evil content/ & weening that he had been seek brought to him a little pittance/ to the end that for the solemnity of the day he should eat a little/ but he would nothing so do/ and proceeded to him this folly by thynstygaconninstigation of the devil/ which by the sufferance nf god was appeared to him in likeness of an angel of heaven/ because he had rendered himself subject to him/ & persuaded this brother that he should cast himself in to a pit for to prove his great virtue & constance/ wherefore the said old brother trusting in his own virtue leap & cast himself in to the same pit The other brethren seching after him heard him cry within the pit/ & they drew him as he had be deed. And the third day after obstinate in his error/ for none might make him to believe that this thing was illusion dyabolyke. ¶ Of twain religiouses which would not eat/ but if god sent to them their refection/ beginning. Quid dicam. Caplm. xxxv TWo brethren dwelled beyond th'hermitage/ in which was woned to dwell saint Anthonye the which would not eat but if god sent to them their refection. And when they had long walked they were nigh deed for hunger/ & they came to a people that were named the Mazytes/ the which people been much cruel & murderers. Nevertheless when they saw these brethren/ they came to them all sweetly & brought to them breed/ for they saw that they were enfamysshed. The one of them took the breed also agreeably as god had sent it to him/ & supposed so/ for he said in himself that god had so done/ to th'end that the said Mazytes that were accustomed to slay the people should save his life & his fellows/ the which were nigh deed/ and thus that brother eat it. Nevertheless that other would not eat thereof/ thinking that a man had give to them that refection/ & not god. Now how well that they had foolishly begun/ nevertheless that one achieved wisely/ for in th'end he knew his fault/ & eat/ by which he eschewed the death. But the other began evil/ & achieved worse/ & therefore he died corporally/ and might happen eternally. ¶ Of a religious which would sacrify his son to the devil beginning in latin. Quid dicam etc. Caplm. xxxvi WHat shall I say of a religious the which I shall not name/ for as much as he liveth yet/ the which was deceived by the devil For offtime he appeared to him in form of an angel of heaven. And every night the fiend enlumyned his cell as well as he had had light. On a day thenne among the other/ the devil admonested him that he should sacrefyce to god a child that he had/ the which dwelled in the monastery with him/ doing him to understand that in so doing he should be equal to the patriarch Abraham. The which thing he would have done/ if his child by the will of god had not escaped out of his cell whereby it appyereth that he was not well discrete. ¶ Of a religious to whom the devil showed the army of christian men and of the sarazens/ beginning. Fuit etc. Caplm. xxxvij there was an other religious/ the which in all his life lived in over great rigour of abstinence/ & never issued out of his cell. And when he came to the end of his life/ he was in such wise tempted of the fiend/ that he which had surmounted tofore all other religiouses/ became the most meschant. For the devil for to pervert him show to him oft-times a great company of christian men/ as well religiouses as seculars black/ foul & infect/ & on thopposite he showed to him a company of Infydeles' shining as the son. And said to him furthermore that if he would be partycypaunt of the glory of those Infydeles'/ he should do cyrcuncyse him/ the which for this cause/ he put him in this folly to will be circumcised/ by which every man knew that he was deceived/ & thereby it appeareth that it is danger/ when there is no discretion. ¶ How for to be confessed of his sins it chasseth away the devil more than other thing beginning in latin. Abbess etc. Caplm. xxxviij THabbot serapyon when he would inform & teach his young monks/ he recounted to them of his life/ when he was young as they were/ & said/ when I was young as ye now be I dwelled with th'abbot named Thebona/ & I had this custom with me/ that every day when I had dined I hid in my bosom a little loof of breed/ which I eat & deceived my master And how well that I died thus every day alway when I had eaten it. I repented me & had much great heaviness of the theft that I had done/ that I had no pleasure when I had eaten the breed/ for my conscience said to me well that I ought not so to do. And so I was constrained by contrition to show it to the holy man with whom I dwelled. It happened that some brethren came to this holy man/ & when they had dined/ he gave to they many good doctrines & enseygnement. among which he said to they that theridamas was nothing that rejoiced the devil so moche/ as when a religious man showed not his evil thoughts to his ghostly father. I thenne hearing these words found myself heavy & sore displeasant/ weening that the holy man knew my thoughts. And incontinent I began to lament secretly/ & after to sigh & weep so openly that each of them apperceived it/ & incontinent I took the loof that was in my bosom & brought it to him/ & came myself & fill down to the feet of the holy man & of the other/ in saying to them how every day I stolen a loof/ asking of them pardon & mercy. And anon the holy man said/ have thou affiance in god my child/ for thy confession shall make that this day surmount thine enemy/ which is the devil of hell/ upon whom thou shalt have power by thy confession/ which hath impeached that by his temptation/ & therefore if thou wilt/ the devil shall no more be master over thee/ sith that thou confessest thy sin/ for he is cast out of thy conscience by this true confession. And uneath had the holy man achieved his words/ when a lamp enlumyned sprang out of my bosom/ the which filled the cell with stench in such wise that no person might endure. And then again said the holy man/ loo see here how god approveth my words/ to the end that thou know visibly th'ordure and stench/ the which was in thy heart/ to be thrown & cast out by true & hold confession/ & that the devil shall never dwell in thy heart. And by this moyen was taken away fro me the stench of the devil of hell/ in such wise that never after he tempted me. ¶ Of religious people slain by the infidels beginning in latin. In palestine etc. Caplm. xxxix IN the parts of palestine nigh to a village/ where as was borne the prophet Amos/ theridamas was a great hermitage/ the which touched the flood of jordane/ & nigh to the city of Sodom. The holy hermits that dwelled there in serving god were slain of saracens that came upon them by adventure. The bodies of the said holy faders were in such wise received by them of araby that each of them fought with other for to have them/ to th'end the after their sepulture their bones should abide with them for relics in the places where they should be buried. ¶ Of th'abbot Danyell beginning in latin. Inter etc. Caplm. xl THabbot Danyell among all other hath been always equal in all virtues/ but principally hath flowered in humility/ because of the which & of his softness he was instituted abbot of the said place in th'office of a deacon. And this holy abbot enjoyed to moche of his humility/ that all they that he knew to him semblable/ he enhanced them to th'office sacerdotal. And furthermore the said abbot desiring to have a successor the were worthy to govern his monastery instituted the said Danyell to be a priest. The which nevertheless for what somever dignity that he had/ he left nothing of his former humility/ but alway how well that he was priest he excercised the office of a deacon only/ reputing himself unworthy to exercise the office sacerdotal. But Paphunce which supposed to make him his successor was deceived/ for god took him tofore & died tofore him. ¶ Of th'abbot Serenus beginning/ sum etc. Caplm. xli I Have seen sith th'abbot Serenus a man right virtuous & singularly renowned for the great & excellent virtues that died shine in him/ not only in operation in ward/ but also in appearance outward/ & the which also among the other virtues he had one in especial which was the virtue of chastity. And because that it is a thing above nature for to be chaste/ therefore I will show how he had this virtue. The same holy man day & night intended to prayers & orisons/ fastings & wakings. And for to abide undefouled of the sin of the flesh/ he prayed our lord so affectuously & so devoutly that his prayers were herd. For in one night an angel appeared to him in sleeping/ which took out of his body as a botch all swollen/ & after put it in to his entrails again like as tofore/ & said to him. O Serenus see here all the lechery of thy flesh which is taken fro the. And know thou that this day thou haste won the purity & cleanness perpetuelly of thy body the which thou hast demanded of god. This sufficeth as touching the life of this said holy man/ the which when we came to him we demanded diverse questions/ principally of the temptations of the fiend But he answered to us all joyously like as he was accustomed/ that the devil of hell had no power upon a person/ but as god giveth to him licence/ as we have example of job whom the devil might not tempt/ but as god permitted him. ¶ How the devils have not so much power now against the monks as they had in old time beginning in latin. Satis tamen Caplm. xlij WE know as much by experience as by other relation of old faders/ that the devils of hell have not so much power against the monks now in these days present/ as they had against them in time passed For thenne there dwelled but few monks in hermitages. And the devils were so terrible for to tempt/ & the people of so little resistance/ that right few abode in thermitages & other places solitary. And also in the hermitages where as there were ten or twelve religiouses/ the devil was there so continual/ that they durst never sleep together but whiles the some slept/ the other prayed to god. And after when they that had prayed would sleep/ they awoke the other the which prayed in like wise/ & all for t'eschew the ferocyte & cruelty of the devil. And therefore now the devils been more let to tempt us for two causes. The first for the sign of the cross/ That other for we be of lass resistance than the holy faders were/ & therefore the devils retch not to tempt us/ For they know well that they shall win & have us lightly. So they deign not to fight against us that be latchous & ready to fall/ as they do against the very champions of our saviour Ihesu christ We also have seen & red/ & yet see & read all day that they that be holy & just/ have oft-times been possessed & tempted of the devil of hell/ not only for their sins/ for they had none/ but god suffered it to th'end that they should be proved as gold in the fornays/ & that at the day of judgement/ they should go straight in the glory of heaven/ after that/ which is said/ that the rightful & Just is proved in the furnaces of very humility. And in an other place it is said. I chastise them that I love/ and this is enough showed in our time of th'abbot Paulus/ & of th'abbot Moses'/ the which how well that they were rihgt just & holy/ alway were they persecuted. ¶ Of th'abbot Paul beginning in latin. Hic igitur abbess etc. Caplm. xliij THabbot named Paul had the thought so pure and so chaste/ that he had never the will to see not only the visage of a woman/ but also the abyllementes. For on a day as he went to visit an holy father he was recountered of a woman/ but all incontinent as he saw her he returned in to his cell more Impetuously than if he had be chased of a lion or another best. And for as much as he had the women in over great abomination nothing by presumption/ but by fervent chastity/ yet god suffered his body to be smitten with the palsy/ in such wise/ that he had no member of which he might help himself/ & not only the feet/ but the tongue & the eeres died not in him their office/ for he might not speak nor here/ but was as a statue or image unmovable. And for this cause he found noman that might suffice to him to suffer the maladies/ wherefore he was constrained to suffer to be born in to a monastery of women/ there where as the holy religious women administered to him by the space of four year all his necessities/ & after died with them. And how well that he was thus enfeblysshed in his membres/ alway he had this virtue/ that what oil the touched his body/ guarished & healed the seek men/ lo that they were therewith anointed. And therefore it is notory that this malady was come to him by the will of god/ the which would manifest the inestimable virtues of the said holy father. ¶ Of thabbot Moses' beginning Secundus. Caplm. xliiij Following the abbot Moses the second how well that he was just & an holy man/ nevertheless because that he had reproved th'abbot Machary of some things/ he was possessed of the devil/ in such wise that he took the filth & ordure that came of men/ & put it in his mouth. The which punition was sent to him to th'end that he should not fall in to a more grievous sin. For incontinent as the abbot Machary fill on his knees and prayed humbly to god for the said Moses. The devil of hell leapt out of his body/ & therefore we ought not to despise them that been strongly tempted or demoniac. For we ought believe two things. first the none is tempted of the devil without the sufferance of god. secondly that all the which god sendeth to us/ is for our profit & health. For he knoweth well that which is necessary to us & profitable. ¶ Of a religious which saw by night a multitude of devils beginning in latin. Quidam anthem frater etc. Caplm. xlv OO religious brother walking through desert was constrained by cause he was surprised of the night to enter in to a fosse or cave where he began to say his service after his custom till after midnight. And after he would have rested & slept a little. But incontinent as he so would have done he saw twain caterues & companies of devils accompanying their prince/ that one company tofore/ & that other behind. The which prince was more great & terrible than the other. After he set him on a chair/ & asked all what they had done And they that had not vanquished the men which they had tempted/ he put them out as meschant & fools/ but them that had beguiled & deceived some/ he praised them/ & set them about the other/ to th'end that everich of them should do so. Among the which there came one that said that the same night/ he had made a monk to fall in to fornication/ the which he had tempted by five year tofore/ and at this relation each of them enjoyed/ & he was greatly praised of the prince & of the other. And thenne they went their way/ & after the spring of the day began to come/ in the which this brother which doubted whether it had be true or none that which he had dreamed. And thenne this holy man came in to a place named Pelusium in which place dwelled the same religious of whom the devil had avaunted him to have deceived by the said sin of fornication And there dwelled an other devout religious which knew well the brother that had heard the said relation/ to whom he asked how that the other religious fared/ & found that he had be deceived as said is. For he had forsake his monastery/ but afterward when he heard say these things/ he came again in to his said monastery/ & with great abundance of tears made & died wholesome penance. ¶ Of two philosophers which went to saint Anthonye beginning in latin Quodan vero tempe etc. Caplm. xlvi ON a time two philosophers hearing the good renomee of saint Anthonye went to him. And when they were with him because that he answered not to them to their pleasure of the questions which they proposed to him/ returned saying that he was a fool & ignorant. The which philosophers of envy that they had that many came to saint Anthonye as servant of god/ they sent to him by their art magic two devils for to tempt him/ but the holy man by his prayer & by the sign of the cross/ kept them so well that they approached him not. Then they returned to the two philosophers without doing to him any thing. But nevertheless they sent two stronger devils which died to him no more dyspleasyr than the first. thirdly they enraged and wood sent to him more cruel fiends by the half/ but they died nothing to him but came again all confused. For they found saint Anthonye constant & steadfast. And for so much they knew well what virtues the good christian men have For these devils which were so terrible might not grieve ne noye saint antony ne his house. then these two philosophers much marveled came to saint Anthonye/ & confessing their sin died do baptize theym. After saint Anthonye asked of them what day they had sent those devils to him. And by their answer he knew that in those days he had be sore travailed in temptations/ nevertheless he had resisted them by the moyen of his prayers/ in which he was right busy & continual. For on a time thus as he prayed fro the even till on the morn seeing the son arise & appear/ he began to cry & say. O thou son wherefore lettest thou me/ what enforcest the now for to show thyself/ for to prove & take away fro me the clearness of this very light/ which now presently I see. ¶ Here finished the third party of this present book. ¶ Here followeth the fourth part ¶ Here beginneth the prologue of saint Paschayse upon the fourth part of the life of holy faders as well of Egypte as of Grece. O Venerable lord & father Martin priest and abbot. Paschayse. Salute Right holy & devout father. If it had be leeful to refuse thy commandment. I had gladly forborn for to translate the lives of faders out of greek in to latin/ principally for two causes. That one is/ that the works & deeds of old faders been much great & unknown/ wherefore I can not well describe them ne write. That other is for I have none intendment ne cunning to do it. And certainly my rudesse & Imbecyllyte dare not enterprise such a work ne operation/ but this notwithstanding I trusting in thy benignity & obeissant to thy commandment without to demand any glory ne exaltation. I shall begin the work by the commandment. And how well that there be infinity quantity of books right elegantly written in latin. notwithstanding I have right few seen as thou well knowest. For there is no person that knoweth so well my science as thou/ & therefore if by adventure thou findest in my translation any thing lass than sufficiently recited or expressed/ blame not me therefore. For in so doing I have followed as well as I may/ how well that I have not the faculty for to speak ne to deliver ornately. Therefore please it to the to polysshe the language by thy sweetness the which is more sweet than honey/ & I shall not be disposed/ if it please to thy magnificence to amend that which shall not be we'll and Improperly touched. ¶ Here beginneth the book of admonitions/ and first against gluttony. A Monk asked on a time of th'abbot Sysoy how he ought to live in his cell. To whom th'abbot answered. Eat thy breed and thy salt/ & be not curious in arraying thy meet soumptuously for thy body/ but soberly govern that in thy cell/ with out going in to diverse places to ask alms. The same abbot said to another which asked him also how he should live. For the prophet Danyell said that he had never be required to ask alms out of his residence. yet alway he lived justly. ¶ An holy man said to an other/ that he was much chartable/ & that the lantern lighteth to many/ but not for that oft-times he burneth itself above ¶ An holy father asked an other such a question/ that is to wit/ if a man should be praised alway for to eat little/ & which of them that abstained them from eting have most merit or meed. To whom it was answered as to the first party nay. For there is some people that may not eat but right little after their complexion. And it is notory that such ought not to be praised ne blamed for as the philosopher saith in his ethykes/ none aught to praise ne blame us for the things which we have of nature. As thenne it be so that such folk have this inclination of nature/ they ought neither be blamed ne praised/ But they that abstain them & eat lass than their complexion requireth they have great merit/ so that their intention be rightful & well ruled after the judgement of reason. As touching the second party of the question/ which is to wite among them that abstain them for the honour of god/ they been they that have most merit of god. Answer. They that have most of nourishing/ & abstain them equally have more meed than the other/ in as moche as they withdraw them for the honour of god principally. And consequently for the maceration of their bodies the nourishing which is to them necesserye/ & for as much as in such case aught to be seen the complexion/ & not the quantity or scarcete of the meet. For to eat in equal portion is sometime outrage to one/ & over little to an other. And all men ought to understand these words/ as touching thintention of fasting/ is well right to be ruled after thappetite of dame reason. ¶ A brother came on a time to the holy abbot Paul in saying. father please it to the of thy charity to say to me/ what thing I ought to gather in my youth that may succour me in mine age. To whom the holy father answered. Thou shall these whether thou wilt have god of the money to th'end that thou be not poor/ as who saith Thou mayst not love god with all thy heart/ & the worldly richesses together. For as it is saith in the gospel. We may not serve god & the prince of avarice. Thus thenne these thou god/ & despise thou richesses of the world/ or else cheese worldly richesses & despise god. ¶ Thabbot Agathon oft informed his disciple saying to him. if thy neighbour have need of any thing that thou hast/ thou oughtest not to deny him/ but thou oughtest to succour him. if thou wilt keep the commandments of god/ considering that thou art subject to necessities corporell as he is. For the scripture saith In such measure as thou shalt have measured to other. In the same shall be measured to the. ¶ How for thendure poverty causeth to come to the rest of heaven. AN holy father said that we find in holy scripture that lazar that was at that gate of the evil rich man had in him none other virtue/ but that he endured his poverty right patiently/ & never grudged ne murmured against the rich man/ but praised & thanked god of all/ wherefore he was brought in to paradise. This holy man saith also/ that it never behoveth to think but of the dread of god And if by adventure we be constrained to think of our bodies/ we ought not to think but when it is time/ as who would say that we ought to be alway diligent & busy in the dread of god/ but to think on our body we ought to be busy in time and in place only. ¶ Of parfyght patience. THabbot Anthonye prophesied of th'abbot Ammonicius in saying to him/ thou o west one time to be much patient & parfyght in the dread of god. After he lad him out of his cell in showing to him a stone & said to him. Abbot Ammonius go & do wrong to this stone/ & smite & beat it as much as thou mayst. And so he died. After saint Anthonye asked him what hath this stone answered to the. Thabbot Ammonius said that it had answered to him nothing. Saint Anthonye said thou owest to be thus patient ones in time coming/ for thou shalt have such & so great patience that what somever shall be done to thee/ thou shalt ween & suppose that it is none Injury ¶ How & when one ought to do the will of his neighbour. A monk demanded of th'abbot Permenius what is faith. And he answered/ that to live alway in charity/ & to do well to his neighbour after his power is very faith. For it is said that faith without works is deed. And thus they that live evil have none good ne firm faith. And of his definition it is said that faith is to believe that which he seeth not. ¶ Thabbot Theodore speaking on a time of th'operations of the soul/ and of th'operations of the hands/ his brethren saiden to him. father say ye to us what difference is there between the works of the soul/ and of them of the hands. And he said to them/ all that which we do for the love of god in keeping his commandments is called the operations of the soul/ but the which we do for singular profit is said the work of the hands. ¶ The abbot Apollo when one demaunaed him of his labour/ he went forth joyously with everich & said. I walk with my king Ihesu christ & go labour for my soul. And that to do is a good reward. And by this may one conclude/ that there/ where one may edify his neighbour without offending god/ he aught to fulfil his will alway seen in time & place. ¶ How one ought to forsake his will. and specially the religiouses. ¶ A brother coming in to Sychye for to see th'abbot Arsenius would not tarry for any prayer that was made to him/ saying that he would not eat till that he had spoken to him. So that one of the brethren brought him to th'abbot Arsenius which then was in his cell. Anon they began to pray to god & after they sat down/ but he that brought that other seeing that Arsenius said nothing/ said that he would go his way. Then said he that was comen And I also will go/ & so went they both two. Then began the stranger to pray that other that they should go see th'abbot Moses'/ to the which that other accorded. The said Moses received them right benignly. And after they went both twain. And in walking said to the stranger he that had brought him thither. Now here my brother/ thou hast seen these two old faders which thou desyredest so much to see say now/ which of them seemeth to thee/ the better. The religious answered that he which had received them so benignly seemed to him to be the better The which answer hearing an holy father/ he prayed to god in this manner/ Lord god please it to the to show to me which of them hath most merit/ either he that for the love of god fled all the sight of men & their company or he that for thy name receiveth all pilgrims. Then were there showed to him two ships/ in that one of them he saw the holy ghost peaceable/ & the abbot Arsensius with him/ & in that other he saw a legion of angels/ & with them th'abbot Moses'/ which putted honey in to his mouth/ by which he knew well that both two of them hadden good salary & reward. ¶ How one ought to serve the seek men. MOche people of diverse regions camen to saint Anthonye for to receive health/ among whom there came a monk of alexandria named Eulogius/ which had be a scholar that which desiring to ensue our lord had renounced all his goods in reserving some portion & little quantity/ of which he hoped to live in time coming/ but he found himself by diverse temptations in such wise troubled in his courage that he might not abide in any monastery wherefore leaving his hermitage/ he found in his way a man which was seek of a malady called elephantyke/ by the which he had not in all his members any health but in his tongue/ by that which he showed to him his malady. This seeing eulogius made his prayer saying lord god in thy name & for the honour of that I receive this man which is persecuted by gryevoꝰ malady/ to th'end that in receiving him I may get the glory of heaven And therefore my god give to me favour/ to th'end that I may achieve this work. After he said to the seek man. My brother if the wilt. I shall receive that in to my house/ & after my power I shall serve thee/ thenne answered the seek man. Alas sire if it so please that I would well Thenne said Eulogius. I go in to my house for to fetch an ass for to bring the thither/ & so he died & served him in all his nechssytees by the space of xu year/ & after by thadmonition of the devil/ the seek man would have goon away/ & began to grudge & murmur against Eulogius in saying to him. Thou art a man fugytyfe/ which hast left thy house/ & weenest by th'occasion that thou servest me to recover the health of thy soul. This not withstanding Eulogius prayed him that he would leave to say to him such Injuries in saying. My friend/ if I have offended that in any thing tell it to me/ & I shall amend it. The seek man answered/ go thy way. I set not by thy flatteries/ set me in the common way out of this desert. Thenne said to him Eulogius. I pray the appease thyself. The seek man answered. I may no more endure thy derisions & mocks/ & also I may no longer live in this manner/ for I will eat flesh. And to that Eulogius was content/ he went & fet to him some/ & as soon as the seek man saw but he began to cry. Thou abbuseste/ thou mayst not satisfy my will. For I will go see the world. then Eulogius brought to him a multitude of monks which were fast by/ to th'end that he might appease him/ but after that he had seen them he was more cruel than he was tofore/ & began to say I may not see thee/ & thou enforcest thyself for to bring to me a multitude of people that do no thing but devour thy sabstaunce. And in so tormenting himself/ and yet said. I will go in to the world/ bear me again thither where as thou tookest me. And he was so troubled in his intendment/ that if he had might he would have hanged himself. then Eulogius demanded of the religious counsel what he should do with this seek man saying that he was in a marvelous perplexite for his terrible words/ and said. I woto not whether I ought to put him forth/ or to keep him with me To whom the brethren said. Thou shall put this seek man in a ship/ & shalt lead him to th'abbot Anthonye in his monastery/ and thou shalt abide there till he come out of the cave wherein he dwelleth. And when thou shalt see him/ thou shalt recount thy pain to him which thou endurest/ in demanding of him counsell upon this matter/ and how that thou shalt therein proceed/ and do all that which he shall say to thee/ for he shall say no thing but that it proceedeth of god. The said Eulogius obeyed to the holy religiouses. And by night he bore this seek man unto the rivage/ and after laid him in a ship/ and led him to Saint Anthonye. Now had Saint Anthonye a custom/ when his disciple came to him for to signify the coming of any people/ whether they were of Egypte/ or of Iherusalem. And above this he had or deigned/ when him seemed that they were devout people/ he should answer that they were of Iherusalem. But and if they were simple and ydeottiss/ he should say that they were of Egypte. then Saint Anthonye demanded his dyscypl● what people were come. The disciple answered/ father some of them be of Egypte/ and the other be of Iherusalem. then saint Anthonye made to them good cheer/ and after all the night he was with them in prayers & orisons in admonesting them for their health. In the which night after that he had called some that he knew/ he called three times Eulogius/ but he answered not/ weening that he had called some other so named. then saint Anthonye said to him answer/ for I speak to the that art come fro alexandria. And thenne after said Eulogius/ what wilt thou that I say. Saint Anthonye said/ wherefore art thou come hither. then Eulogius answered & said/ he that hath showed to the my name/ shall also well show to thee/ the cause of my coming. Saint Anthonye said. I know well wherefore thou art comen/ but I will that thou say it tofore all thy brethren. Thenne began Eulogius to say. I found this seek man in the common way despised of every man/ & I have taken him in promising to god to succour him in all his necessities after my power/ to the end that finably we both two might be saved/ & have been xu year together like as it hath been showed to you/ but for as much sith certain time/ he hath grieved and molested me by great Injuries. I come unto you to th'end that ye counsel me what I shall do therein I have some time thought to put him away from me/ as well by reason of the said Injuries/ as for as much as I can not content him. Thenne answered to him saint Anthonye much rudely how hast thou dare think to put him fro the. I assure thee/ that if thou puttest him out from thee/ he shall find an other that shall better think than thou. By this answer was Eulogius so abashed that he wist not what to say. That seeing saint Anthonye began to speak to the seek man/ come hither thou man unworthy of heaven & of the earth/ foul and Infect/ shalt thou not cease to grudge and murmur against the servant of god/ which for the honour of him hath so benignly the received. After he went to his brethren and exhorted each of them after that he had necessity. Anon after he returned to the seek man and to Eulogius and said to them. My brethren depart you not a sondre sith ye have so long lived in peace. And god shall visit you by his mercy & grace/ which hath suffered these adversities to come to you for to prove you. For he knoweth that your end is nigh/ and ye shall be finably crowned in beatitude everlasting. And these words said they went to their cells/ and forty days after Eulogius died/ & three days after the seek man died/ & went to our lord. ¶ An holy father named Cronius said that saint Anthony prayed an hole year to god that he would show him the place of good people & the place of the evil. then appeared to him a giant so great that he touched the clouds/ & had under his feet a flood like unto the see And furthermore he saw souls flee like birds/ & all they that flewhe above the hands of the giant were saved but they that flewhe low were plunged in the water. And after this vision he heard a voys saying to him/ that the souls that flewh above the hands of the giant were the souls of just & good people which went straight in to heveuen/ but the other were they that went to damnation & perdition for their voluptees and fleshly pleasaunces. ¶ Of the dread of god. THe psalmist said that the dread of god is the beginning of sapience. And therefore in this chapter is made mention of the same by such an example. ¶ A monk demanded of th'abbot Pyemon how the soul that dreadeth not god/ may resist the temptations. Then answered the holy father. The soul sometime dreadeth god/ but not when it is time/ and thus parfyghtly it may not withstand the enemy if it dreadeth not actuelly. For the dread of god is the cause of the great perfection of the soul. ¶ A brother demanded on a time of an old father/ how the dread of god may come in the soul. then answered the holy man saying/ if a man be humble/ & that he condemn no person. And also if he be large to do alms after his faculty he shall dread god. ¶ An ancient old father said to a religious brother/ that he ought to have three things in him. That is to wite/ the dread of god/ parfyght humility/ and poverty of spirit. ¶ A monk came and complained to an aged father saying to him. I have an heart so enbarded that I can not dread my god/ to whom the holy man said. I believe that if a man take good heed in himself judging him a sinner/ that he should fere & dread god. After the brother asked what it was to say to take heed of himself. Tehnne the holy man answered/ he that taketh heed of himself & thinketh that he is a great sinner/ & have remembrance of the great judgement of god/ at the which every man shall be/ to render & give acomptes of his works good & evil. And for so moche if a man think on this he shall fere & dread god. Here been to be noted two things that engendren the dread of god/ that one is very humility/ & that other is to think of the great day of the judgement of god. ¶ Here followeth of the temptations of th'enemy. A Brother demanded of th'abbot Achyles how the devils had power over us. To whom the holy man answered by our wills. For if our will consented not to do evil/ it should be no sin. In like wise then/ if we submised not our will to the devil/ he should have no power over us. For by similitude. the trees be cut & hewn with an axe/ which is helued with the self tree/ & if it were not helued/ it might not be hewn. All in like wise is it of us. For the tree signifieth our soul's/ and the helues our will/ and the axe the devil which may not hew without an helve/ that is our will/ by the which he beateth our tree/ that is to say our soul. Then if we refuse to him the helve/ he may not hew down with his axe the tree of our soul. ¶ How a man may mortify the vices OO brother demanded of th'abbot Moses'/ how a man might mortify himself. To whom the holy man said. If a man repute not himself to have be three year in his sepulture/ he may not be verily mortified in this world which hath two things/ that one is that he hate the rest of his body/ the second that he love no vain glory. ¶ An holy man said that a religious man that is occupied in good operation may not be surmounted of the fiend. For when the devil cometh & findeth him busy in good works/ he departeth incontinent/ but if he exercise any evil work/ he is persecuted oft of the fiend/ & maketh him to do worse yet if he may. ¶ Here followeth of perseverance. THabbot Anthonye said that if a monk labour/ & soon after resteth without to continue & thenne again laboureth/ & then again leaveth his labour/ he is not very perseverant. For perseverance must be continued unto the end. Also the scripture saith he that shall persevere unto the end/ he shall be saved. ¶ Here followeth of the pain & labour of the old holy faders. AN holy man said that a man ought alway to labour until that he hath won Ihesu christ by grace. For he that shall have gotten him ones shall never retch of the danger of the fiends of hell/ always a man ought continually labour to th'end that in thinking on the pain he kept himself & that he dread to lose his reward/ for god for this cause would that the children of Israel were in captivity in desert by the space of xl year in suffering there great pain to th'end that in having remembrance of their pain they should not forget god by sin. Here followeth exhortation of doctrine. A Man on a time demanded of th'abbot Permenyon/ how an obstinate man might learn the word of god. To whom he answered that the nature of the water is to be soft the nature of the stone is to be herd/ & yet alway by continuation & not by force if the water fall upon the stone it maketh there a concavity. And all in like wise it is of the word of god/ for it is sweet & soft/ & our heart is hard/ but if one here it oft/ & think on it affectuously/ the dread of god shall come to the soul/ which was first enharded/ & shall make it to relynte in to an hole or concavyte which shall be replenished & filled of grace. ¶ How curiosity ought to be eschewed AN holy man said that a good religious person ought not to demand how that one liveth/ ne how liveth that other/ to the end that by the answers that he should here/ he be not withdrawn fro holy prayer. And therefore to be more sure/ he aught to be still & say nothing. ¶ A brother demanded of his abbot/ if any come in to my cell/ that to me recounteth vain words & unprofitable/ aught I to say to him/ that he be still. The holy man answered. Ne say to him nothing/ for thou mayst not keep him fro speaking/ ne thyself some tyme. And therefore we ought not to reprove our neighbour of a vice/ in which we fall after. Then said the brother/ what ought thenne to be done. The holy man answered/ if we will do well/ we aught to give good example to our neighbour/ for the good example is of more great effect/ than been the words. ¶ How one ought t'eschew noise. AN holy man said/ if any speak with thee/ either of scripture or of any other matter/ thou oughtest never to strive with him/ But and if he say well/ accord ye to him/ and if he say evil/ say to him Ye know and can better than ye say In following the Apostle which saith strive not with words. And if thou thus do thou shalt eschew hate/ & shalt get parfyght humility. And if thou abide in thine opinion in defending thy words/ thou shalt mow engender slander. Some time also by overmuch praising an other followeth noise/ of the which moving thou oughtest sovereignly to keep the. For there might to the come so great Inconuenyente/ that thou shouldest never be in peace nor in rest. Wherefore it avylleth more to be still in resisting his evil thought. & to raise himself diligently in the dread of god for to pray as well on evening as on morning/ & if thou so do thou shall not fere ne dread the temptation of the fiend. ¶ How one ought to keep silence. Saint Anthony said to his disciple/ if thou desire to have silence/ thou owest not for that/ to esteem that thou be for that cause the more virtuous/ but in keeping it/ thou oughtest to repute thyself unworthy to speak. ¶ A brother said to th'abbot Sysoy that he desired to save his soul/ but he would know the manner how he might do it. then th'abbot answered to him/ how may we save our soul's/ when our tongue alway speaketh. As who saith/ he that is not still & keepeth not silence may not be saved ¶ another brother asked if it needed alway to be still/ to whom was answered/ that ye/ at lest unto that he were asked. For if a man be still/ he shall be in peace over all whersomever he be in keeping alway silence/ the which to keep is none other thing but to make a defycyle pilgrimage. ¶ An holy father said that the pilgrimage that is made for the honour of god is good/ so that he keep silence. ¶ Here is made mention of the meditations of twelve devout hermits. Twelve holy faders hermits devout and solitary were together as brethren touchynh the principal thoughts and cogitations spiritual that they had herd in their cells & habitations for to live virtuously & to resist the temptations of the devil. Then said the first which was most oldest. I have enforced myself with all my power to resist the operaconns' exterior or outward/ contrary to my health/ having remembrance of the psalmyste saying. let us break the bonds of our enemies/ and cast we aback behind us all their temptations. And I have edified in my thought/ as a wall between my soul & the bodily operaconns'/ to th'end that I see them not. For all in like wise as he that is within the wall seeth not him that is without. All in like wise ought not a man to see ne to behold his outward works/ to th'end that he glorify not himself/ and aught to flee them as the venom of a serpent or of a scorpion/ & to cast them lightly behind fro his heart. The second said/ sith that I have renounced and forsaken the world. I have said every day in myself. On this day thou art born by grace/ this day thou begynnest to serve god/ this day thou beginest to dwell here/ be thou always as a pylgyme with out to have other estimation of thy self/ and thou shalt be shortly delivered. The third said. In the morning I mount up to my god by prayer in stratching myself upon the earth/ & praying him that he forgive me my sins. After I pray to th'angels and other creatures reasonable that they supply & pray to god for me/ & this done I go to Iherusalem to see that the jews done. The fourth said. It seemeth me that I am with god & his disciples in the mount of Olyuete/ & me seemeth that god saith to me/ be thou always with my disciples enhanced in contemplation. And entremete that with no worldly things they abuse thy soul/ in taking example of mary magdalene/ that which set her at feet of the saviour of the world in hearing his words which been such Be ye all holy and parfyght/ so saith your father of heaven. And learn of him which is humble of heart & sweet. The fifth said. I see every day th'angels mounting & descending for to call the holy souls & to bring them in to paradise/ & do nothing but abide mine end in saying. Lord god my heart & my conscience is ready and appareled when thou shalt will to take it. The vi said. It seemeth to me every day that after my prays god saith to me. Labour in the love of me/ & I shall make the rest. Fight yet a little against the enemy/ after thou shalt see my health & my glory/ if thou love me/ & if thou art my son return the hardly to me which am thy father/ if thou be my brother/ have thou shame for me/ & endure the opbrobryes of the people for the honour of me. For I have endured evils infinity for the love of thee/ if thou be my sheep & my subject follow my passion. The vij said. I think always on the faith of god on hope/ & on charity & dilection. I have hope for to enjoy myself/ charity for dread the I not hate any man/ & faith for to fortify me against mine enemies The eight said. I abide in great constance the devil/ whatsoever part he go. And I pray to god devoutly/ that he do no grief to any person/ principally to them that dread god. The ix said. I consider by contemplation divine the virtues angelic/ & in the mids of them the son of god shining as the son over & above all creatures And in considering the sweet harmony of angels cometh in to my remembrance that which is written. Lord god the heavens recount thy glory/ & the firmament thy works marvelous. And in this contemplation all that is upon th'earth me seemeth dust & powder. The ten said I see mine angel which is alway beside me & keepeth me/ & then I remember of that which is written by the psalmist. I have alway god tofore my thought. For he is alway at my right side to th'end that I be not moved by evil temptations. And for as much as I dread mine angel which mounteth alway to heaven fearing that he ne show my works to god. The xi said. I have given myself to all virtues/ that is to wite to abstinence/ chastity/ humility/ charity/ & dilection/ of which what somever part I find myself I am environed of them/ & enforce myself to keep them/ to th'end that after my death/ they may witness that they have rested & dwelled in me. The xij. said/ among you faders which have the heavenly conversation/ ye have also the sapience divine. And for as much as I see you enhanced in virtuous works ye have all renounced the world & the goods thereof. then may I say without sin that ye been earthly angels/ & heavenly men/ touching your conversation the which is in heaven/ of which things I me repute Indygne & unworthy for my sins which accompany me overall where I go/ on the right side and lift side. And therefore I me repute worthy to be dampened. Thou shalt be put hastily with them that for their demerits be in weepings and in perpetual wailings. And in this I consider some of them that strain their teeth for the great pain that they endure in all the parties of the body. And in sign of humility I cast myself on the earth taking ashes/ and praying god that it may please him to preserve me from these torments. Furthermore I saw in that hell a see all boiling/ in the which been moche people of diverse astates which cryen so strongly that it is impossible to express/ and the which been prived fro the mercy of god by cause of the enormity of their sins. And for as much considering these pains I weep by compassion the fall of worldly people which live in so great danger. And in this doing I remember of that which is written in the psalm. My tears have been to me also profitable as breed of the day and night. For by the moyen of them I have nourished my soul spiritually. all in like wise as the body is nourished by breed materyalle. ¶ The which contemplations afore said/ of the which sayings and dyctes of the said holy Ancient and old faders we ought with all our power to follow/ to the end that in so doing we may come in to the Royame's of heaven. The which grant us he that reigned perpetuelly. AMEN ¶ Here finisheth the fourth part of the life of holy faders of Egypte and of Grece. ¶ Here followeth the fifth part and some small treatises of the praising of virtues etc. ¶ Here followeth the fifth part. ¶ Here followed some small treatties of the praising of virtues/ as well moral as theologycall/ upon which saint Macharye made his prologue/ which was author & compylatour of them speaking in this manner. FOr as much my right dear & beloved brother that sometime thou haste affectuously required me to make some little book or treatise of the praising of virtues. I desiring to fulfil thy request have compiled this present book to the praising of god and to the salvation of thy soul/ knowing the great desire that thou haste to see the holy scriptures. And for that cause I am glad to have accomplished that which hath pleased the to require me/ to th'end that thou mayst alway profit in the love of god/ and also that I be partner of thy good deeds. I wot well and know that he is well happy that may only save his owen soul/ but also I believe that he is yet more happy the which in doing his health is cause of the health of other. And by cause I pray the that thou read busily this little compilation/ and that thou do that which therein is contained/ to the end that by thy good ensample thou save thyself and thy neighbour/ and for thy labour thou shalt receive in heaven double reward. ¶ Of the praising of charity/ beginning in latin. Cum igitur etc. Caplm primum. IN praising thenne the virtues/ I shall begin at the pryncypal/ which is charity/ the which I admonest the to keep above all things. For all in like wise as the breed is most necessary among all other meats. In like wise charity is most necessary among all other virtues. And also as the table is evil served in which is no breed. all in like wise/ right so thet other virtues without charity may no thing profit. For without charity/ for to lament/ to weep/ to be naked & chaste/ to do alms/ & to endure martyrdom been of no profit ne utility. This virtue hath specially our lord and redeemer recommended to us when he said. I give to you a new commandment/ that is that ye love each other as I have loved you. And yet he saith. Each of you shall be known in this/ if ye be my disciple or nay. For if ye love each other by good charity and dilection ye be mine Saint johay th'apostle praiseth it in saying/ he that abideth in charity abideth in god/ & god in him. This virtue also was praised above all other of the great preacher the chosen vessel of god my lord saint Poull when he said if I give all that I have to the poor and if I burn my body in a fire in doing penance. And if I spoke all the languages of men & of angels/ & I have not charity. I am but as a clock that soundeth/ and all the things tofore said profit me nothing. And after he said/ charity is benign & sweet/ patient to endure all torments & adversities/ & ready to give of his goods to the needy. And none other virtue but charity maketh the martyrs to endure so many pains and torments as they have suffered & endured patiently and in humility. ¶ Of the binding together & connexion of charity & of humility/ beginning in latin. Certissime. Caplm. two THou oughtest to believe & know certainly the charity is not parfyghtly in a man without humility and obedience. For if thou hast very charity/ thou shalt be incontinent humble and obeissant. humility is a great virtue/ for it maketh men mortal to be heavenly. By humility the devil is surmounted and overcome/ by it the grins of him be eschewed In like wise as saith saint Anthonye to th'abbot Pastor the which had seen over all the world the grins & nets of the devil set up/ for to take the poor soul's/ and it was said to him that humility only might put away all those grins without to fall therein. And he said it not only for himself/ but for us which be sinners and moche lass than he in perfection of manners & virtues/ to the end that by this moyen we may eschew the grins of the devil. And furthermore the life of an holy and devout hermit named Martin showeth to us what virtue is humility/ the which from his youth was much humble & human/ & in such wise loved of god/ that when he came to the holy sacrament of the altar. An angel ministered to him the same holy sacrament/ we ought thenne to see & consider what virtue & yefte is of humility/ by the which a man mortal is thus agreeable to god. Of the virtue of continence Caplm three TO th'end that thou know/ to whom availeth the virtue of continence. Thou oughtest to wite that it consisteth not only in eting and drinking/ but in speaking/ in sleeping/ in clothing and in other many things. And for so moche to th'end that thou be continent & sober/ seek no meats over delicious ne delycatyf/ & take none hour to eat/ & also take none heed to gourmen & gluttons which eat more than is to them necessary. And know for certain that everich person/ of so much more as he shall have laboured in this life/ of so much more shall he have more great reward in heaven. And to th'end that it seem not to the that this virtue be over gryevoꝰ. I shall say to the an example. A man named Dorotheus of Thebes lived in this manner/ that he went & fet stones at the see side/ & every year made an house & gave it to them that had none/ & in the night to the end that they should have to eat he made hottes & paners to sell them/ & he eat but a little breed & coal wortes/ & drank water/ & lived in such wise sith his young age. Never man saw him sleep on bed/ but when he might no more wake/ & the force of overmuch watch & business caused him to close his eyen in such manner that sometime in eting he slept & let fall the meet out of his mouth. And on a time among the other in passing by a way all miry/ in which he fill down all sleeping/ & lay there till on the morn that he awoke/ & he thenne finding himself in that ordure & filth/ began to say. O my god if thou makest the angels to sleep. I am not abashed though thou make me to sleep/ & this he said in dreaming/ or for to in pugne the devil which would have tempted him. On a time he was strongly seek/ & he lived then as straightly as he had be accustomed. Thenne an other old father asked of him wherefore he slew so his body. To whom he answered. I slay him because he sleeth me I have written to thee/ the continence of this holy man/ to th'end that thou know/ that continence is free to observe to them that have good will to do it. And for to give to the knowledge the great difference of the life that we lead/ & of the life of some holy faders. The same Dorotheus made every year a cell/ & gave it for the love of god to the Indygent & needy. And he lay upon no bed/ & eat not but breed & herbs/ & drank water. I say not this example to th'end that thou do in like wise/ but to th'end that thou humble & meek thyself/ & to see how our old faders were continent/ & ask no meats over delicious ne delycatyfe. For we read of the abbot Moses that during all his life or there about he eat but breed/ & yet he laboured & wrought fast. The space of vi year he prayed every night devoutly without leyeng down of his body/ & without to close his eyen/ but if it were by great constraint which made him a little to close them. And he went about to the cells of the religiouses/ & bare to them water how well that it was far fro the cloister. ¶ Of the continence of the sight. Caplm. four THe virtue of continence consisteth not only in abstaining from meet/ but also in abstaining himself to see & behold worldly things & concupyscyble. To this purpose we read of th'abbot Pyor which departed fro the house of his father & went in to an hermitage ꝓmysing that he would never see person of his friends. But his sister marvelously desiring to see him/ prayed to the bishop of the diocese wherein he dwelled/ that he would write to the holy faders of th'hermitage that they would send to her the said Pyor to th'end that she might see him The which thing done the holy faders commanded Pyor that he should go see his sister/ & to th'end that he would be obeissant he departed & went with an other man/ when he was come in to the house of his sister/ she made to him great cheer/ & saw him all at her ease/ & after he returned in to his hermitage/ & when he was comen again because he had thirst he made an hole in the earth by his hermitage where he found water much bitter/ of the which he drank/ & used it unto th'end of his days/ how be it that it was much bitter/ & after there might noman dwell in the place there. ¶ An other time th'abbot Moses and his monks made a pit where they found no water. So appeared to them about the hour of midday th'abbot Pyor the which descended in to the pit smiting three times in th'earth/ & incontinent the water sprang up/ & after he vanished away. And therefore my brother thou hast seen & heard that the continence of the sight is necessary. Thou haste also heard how this abbot Pyor was never dyssobeyssaunt to his kin/ but for t'obey to his superyors he went to his sister/ & yet he saw her not/ for he closed his eyen for to keep his first promise. And therefore I pray the to follow this holy man/ & be not curious to go see thy parents or friends/ to th'end that in seeing behind thee/ that is to the world/ the which thou hast forsaken & renounced/ thou be not by leaving thy tears and prayers turned in to a roche of salt/ that is to say in to a deed image or statue/ as was the wife of Loath/ the which because she looked behind her/ she was in like wise turned And to this end remember of the gospel saying/ that he that putteth his hand to the plough of penance. And looketh behind him/ that is to say to worldly things/ is nothing covenable to the kingdom of god. ¶ Of continence of speech Caplm .v. I admonest the also that in thy word and speech thou be sober/ to the end that thou mayst say with the psalmist. I have said that I have kept my ways/ to the end that I sin not in my tongue. I have set ward in my mouth doubting that I should speak evil Have remembrance of the sister of Moses'/ the which for as much as she spoke evil of her brother/ she became lazare/ and was seven days out of her house/ the which passed she was guarished by the merits of her said brother/ of the whom she had spoken evil. We ought not to apply our tongue to speak evil of our neighbour. For we should not abuse it over foolily/ seen that it was given to us principally to praise god and his saints. And we ought to have remembrance that all detractors shall be prived fro the Royame's of heaven and the company of rightful men. And for as much to the end that we be not prived fro thence/ eschew we detraction/ and keep we us that we bachyte not our neighbours/ the which we ought to love as ourself/ & fro speaking words unprofitable. For the gospel saith that men shall render accounts at the day of doom of all idle words that we shall have said. We say a word to be idle/ when it profiteth not to him that sayeth it/ ne also to him that heareth it/ keep the then to say words exciting to laughing dysordynat/ but enforce the to say to the people such thing as shall excite them to the profit & health of their souls. And let alway thy word be reasonable & profitable. It is recounteth of two wise men that one named Theo/ & the other Ammon/ the which Theo was the most great clerk of thegypcyens/ & he held him still & spoke not to any person in thirty. year. That other was never angry/ ne swore/ ne said any vain word which caused any heaviness to any man And in the time of these two holy men/ there was an other named Helyas which dwelled in an hermitage by the space of an hundred & ten year in fasting alway without to speak moche to any person. Therefore take heed what cautel and what prudence thou oughtest to have in thy words/ by the example of the holy men aforesaid. And to the end that this virtue please thee/ herkene what saith Zacharye/ which hereupon asked of th'abbot Moses which said to him/ that there was nothing better than to say nothing & be still in time & place/ and in th'end he was saved because he kept silence diligently. then to th'end that thou may be saved love and keep silence. I have red also of a devout man/ the which to th'end that he might keep silence bore continually in his mouth a stone. Then I pray the affectuously that thou keep silence/ for infinity goods been lost for the sin of the tongue. ¶ How vile clothing ought to be desired. Caplm. vi MY friend wite that continence in clothing is much necessary. There be moche people that ween that desirous ambition to have precious Robes be no sin/ but they deceive themself/ for if it were not sin/ god had never praised Saint johan baptist for his clothing which was vile. For he said to the people that went for to see him what is that ye have seen/ have ye seen a man clad with precious Robes. As who saith/ nay/ for they that use and be clad with precious Robes/ been in the palaces and houses of kings and princes temporal/ and not in deserts. Saint johan then was not clad with precious clothing. For such people so clothed serve not god/ but to temporal lords/ he was clad with skins of Camellys only. And therefore if he that was saynctefyed of god in the womb of his mother/ and was so much loved of god and was a very prophet & more than a prophet hath be clad with the skin of a Camele/ we that be miserable sinners ought to be content with vile vestments without to desire other/ everich after his estate. Yet furthermore saint Peter in his epistle defendeth precious clothing/ but if it be to please the world. Thenne we ought not to seche them/ but rather we ought to seche virtuous clothing for our soul/ and not for our body/ the which clothing is charity/ faith/ humility/ bounty/ and benygnyte/ for of these virtues our soul ought to be garnished for to live perpetuelly with god. And how well that our body be adorned with gold and silver or with precious vesture. Always it ne is but dust and filth/ and therefore we ought not to demand the eases of our body. For if we nourish it after his appetite/ we nourish our enemy with us/ by cause that a man hath no greater enemy than his body/ the which draweth his soul to sin if he may. Therefore each person ought to hold it subject and to chastise it by th'example of saint Paul which saith. I chastise my body/ and render it to servitude. ¶ How all things ought to be done by reason & measure. Caplm. vij over body ought to be chastised by wakynges & by diverse other manners/ to the end that it draw not our soul to sin/ but nevertheless it must be done in such manner/ that in chastising it/ he leave not to do good works/ for he that would make lean & put his body to affliction in such wise that he may not continue in virtuous works he should not be wise ne discrete. And thou oughtest to understand that the virtues of silence/ nakedness/ abstinence/ & chastising of his body ought to be done with discretion/ the which is a sovereign virtue/ & without the which none operation is vayllable/ & where she shall be/ it shall be meritory/ by default of discretion the operation is not profitable/ wherefore we may say that discretion is mother of the other virtues. And therefore I admonest the that thou take discretion in all thy works/ to the end that thou fall not on that one side ne on that other. Of this virtue of discretion thou hast in the life of faders called in latin Vitas pat●um. for th'abbot Anthonye saith/ that there be some that make lean their bodies/ but for that they do it not discreetly they been well far fro the Royame's of god. ¶ Of the weal of compunction which principally cometh for a man to mortify himself. Caplm. eight But for as much as in all operation is required compunction. It behooveth first to know the definition of it. Then I trow that very mortification may not be gotten by any person without compunction. And therefore I pray the that in all thy works/ be it in keeping abstinence/ or that thou lovest to be evil clothed/ or that thou wyl● wake/ or do any other healthful work/ that thou do it all to the honour of god/ if thou weep for thy sins/ there shall ensue thereof compunction and displeasance/ but thou oweste to do it in such wise that no person be sklaundred/ but rather edified in to good/ have then compunction and heaviness in thine operaconns'/ to th'end that thou mayst say with the psalmist. Lord god I offer to the my sacrifice all full of the marghe of compunction. Then oughtest thou to know that he offereth sacrifice to god the which giveth himself all over to god/ the which thing appertaineth properly to religious people/ & to them of their vocation. By the marghe of which sacrifice/ we understand the compunction/ displeasance & contrition at the heart of him that sacrefyceth to god. then sacrifice without marghe is operation without con●●ycōn The psalmist speaketh of this marghe in a place saying thus. Thy sacrifice be made fat of the fatness of contrition/ which we call marghe. The virtue of compunction is much great. For in the life of faders is written of an holy man the which said/ that to us it were right necessary to weep incessantly. The which came again after that he was deed & said to his brethren in weeping bitterly because they would not weep. malediction be to you malediction be to you. And by cause we may see here what is to us necessary during this life alway to weep/ to the end that after our death in this world we descend not in to the torments of hell/ the which thing we ought gladly do/ considering that this life mortal is miserable and transitory/ but that other shall never have end/ in the which the just persons shall have joy perpetuelly with the angels. And the miserable sinners shall be tormented by the devils with the dampened in hell perpetuelly without remission. For it is written that in hell is no redemption that is to them that by their demerits and deservings be dampened. And therefore if we may not weep as oft as we would/ let us persist and continue in devout prayer. For it is in the puissance of our lord to give to us abundance of tears. And to this purpose is contained in the life of faders an example of a religious man which complained to an holy man saying. My soul desireth to have tears and to weep/ like as the other old faders have wept/ but it can not have it To whom the holy man answered. Thou oughtest to persist in prayer/ for thou mayst not obtain so soon that which thou demaundeste/ knowest thou not well that the children of Israel were by the space of forty year in desert tofore they might come in to the land of promission. The tears thenne been the land of promission/ to the which if thou mayst come/ thou shalt no more dread th'assaults & temptations of the enemy of hell. It is rehearsed of th'abbot Arsenius/ that had alway tofore his eyen a cloth to wipe away the tears that issued out continually. So then ought we by example dispose us to weepings & wailings/ if he and the other holy faders which were so just/ mortefyed themself in this manner/ by moche more greater reason we sinners ought to weep in thinking on the death and on the terrible day of judgement of god. And for this cause saith Amon to one of his brethren/ we aught to be as the thief in the prison/ the which awaiteth none other thing/ but that he be led to hanging/ and demandeth oft/ where is the judge in wailing and weeping his last day. So then ought we in this manner to weep and wail our great sins in awaiting the right great and sovereign judge our saviour Ihesu christ. And if we do thus/ we shall mow be saved/ and we shall have very and farm contrition and repentance. And thus for to do/ it is to us needful & necessary to think on the pains & torments of hell where as the worm of the remorse of conscience shall never die/ the fire shall not be quenched/ the weeping shall never cease/ ne the pain shall never have end. Of the quality of compunction Caplm ix IT behooveth not after weeping and wailing to return to sin for which hath be wept & wailed. For every man that after his penance returneth to his sin/ resembleth to an hound that returneth to his vomit. There been many that oft-times weep for their sins. And nevertheless they cease not any thing for to sin & offend god their maker The prophet isaiah exhorteth us saying wash you and be clean in heart. And upon this/ is to be noted that he that weepeth his sin/ is not clean/ when he beginneth again to sin/ but he is washen and abideth clean/ which by weepeth his offences/ and returneth not again thereto. ¶ Of the manner to pray to god our maker. Caplm. ten sith that I have given to the to know & understand what conpunc●yon is/ there resteth now only that thou know the manner to pray god/ and to make supplication to our lord Ihesu christ/ the which he showed to his disciples when he said to them in this manner/ be not prolix ne long in your prayers and supplications/ but pray ye in saying thus. Our father that art in heaven etc. as it is contained in the Pater noster. In the which appyereth that the orison aught to be short/ but if it be prolonged of an ardent affection & desire toward our maker and redeemer. It is said that Arsenius abode from the son going down unto the son up again in prayer. I will not say that thou so oughtest to do/ but at the lest have the desire also ardent in devotion when thou prayest god a little time/ as be had in praying to god all the night. One of th'ancient faders said that orison continual correcteth the thought. ¶ An other said that like as it is impossible to see his visage in thick & troubled water. All in like wise the soul if it be not purged of his evil thoughts & cogitations may not have contemplation toward god our maker. ¶ Pambo the holy religious man having under his charge thirty religious persons died nothing but the which was to him necessary to the spiritual life/ & took none heed but to prayers/ every day he made three hundred prayers to god/ & to th'end that he would not leave one/ he took three hundred stones/ & at every prayer/ he took out one stone only/ & after when he found no moo stones/ he knew well that he had all said. Therefore we ought us greatly to meek ourself/ which been far different fro the life of holy faders. And we be not prompt and ready to make prayer like as they died. ¶ orison joined with contrition & compunction is a great virtue. And therefore I will that thou understand/ that our saviour willing to pray/ went up in to the mountain/ to signify to us when we pray we ought to go up in to the mountain of heaven by good & devout contemplation/ but all they that pray/ go not up. For he that demandeth in his prayer the death of his enemy/ or coveteth temporal goods/ to th'end that he praised among worldly people/ gooth not up in to the mountain. And in the contrary he that in humility prayeth for the health of his soul/ & for his neighbour/ gooth up in to the same mountain. Now think then to read his admonitions to th'end that thou mayst come fro mortification to compunction/ & fro compunction to the manner of prayer & to require god thy maker. ¶ Of the battle of vices against the virtues. Caplm. xi FOr as much as thou art sufficiently Instruct to know the excellence of the virtues/ there resteth now for to know the controversies against the said virtues. So shalt thou then mow surmount all vices in alleding the virtues against them. The which opposition/ or alleding against them oft-times profiteth. For a man by the same is lift up to devotion. And the vices been retrayned in doing the virtue contrary to every vice. For against lechery/ it behooveth to be chaste. Against wrath and Ire/ it behooveth to have patience. Against dread confidence. Against heaviness spiritual joy. Against ferdfulnes of courage/ strength and constance. Against avarice largesse. against pride humility. Against hate charity. Saint Poull speaking of this battle saith. The flesh coveteth against the spirit/ and the spirit against the flesh. These twain here been in such wise contrary/ that sometime is not done that/ which would be well done. And therefore my right dear friend be allway diligent to read/ and to do the things tofore said/ if thou be tempted to sleep overmuch/ enforce the to overcome the temptation by waking/ if thou art tempted to take the eases of thy body have remembrance of saint james cousin of our saviour/ the which never eat no flesh/ ne never ware linen/ ne never ennoynted his heed/ how well that in his country the custom was to do so. If thou be tempted with worldly delyces/ remember the of saint johan baptist/ the which was saynctefyed in his moders belly/ of whom god saith/ that among the children of Adam that were born of women/ there was none found that was so great. It is found in scripture/ that he ne eat but wild honey/ & herbs/ if thou canst not forgive to him that hath offended thee/ remember our redeemer/ the which pardonned them that crucified him/ & suffered diverse pains for the. For for the love of thee/ he was made man passable & mortal/ which was immortal & impassable/ he took for us in the womb of the holy virgin mary flesh human to th'end that he should die for to redeem thee/ he was beaten & smeten with buffetes & suffletes/ & all byspette in his precious visage/ crowned with thorns. And at the last crucified in the cross/ & all for to save thee/ and when he was in the cross he said. My father pardon them that crucefyen me/ for they know not what they do. Thus he that was crucified without cause/ prayed for his enemies. And thou wilt not pardon them that offend the. I believe if that thou thoughtest well on this that is here tofore contained that thou shouldest lightly forgive them that offend to the. And in so doing thou shalt mow appease thine Ire or wrath. And in accomplishing the commandments of god to love everich as it is written. Love ye your enemies/ and do good to them that persecute you. And pray for them that challenge and do you wrong. If thou be tempted to go see diverse regions and contrees/ repute thenne thyself as deed and crucified to the world/ & then thou shall overcome that temptation. For thou shalt think on nothing but on thy death/ if thou wilt take heed that the world to whom thou art deed raise the not again/ or that it be not in the raised again/ hark what the apostle saith of the battle of vices against the virtues/ if ye mortefye saith he the deeds of the flesh by spiritual deeds/ ye shall live spiritually/ & therefore if thou wilt live/ it behooveth the to mortify the vices by the virtues/ as hate by charity/ worldly heaviness by spiritual joy/ dissension by peace/ malice by bounty/ cruelness by sweetness Glotonnye by soberness & abstinence/ & lechery by chastity. And if thus thou destroy & mortify the operations of the flesh/ certainly thou shalt come to the Royame's of heaven with god our maker & our redeemer & his angels. ¶ Of the affection for to study well. Caplm. twelve IT behooveth not long to occupy the time in things tofore said. For I will that thou read in scriptures to th'end/ that that which to the is necessary thou mayst find in the same/ for I believe that the commandments of god may not parfyghtly he known but in reading. And ●oo much more that a man is continual in reading/ so much more ●e understandeth it. For the land of so much more as it diligently ered and laboured/ so moche more bringeth it forth great abundance of fruit/ how be it that a man hath the understanding little and dull/ nevertheless he may learn the scriptures. For to him that shall have faculty and will to read shall be given understanding for to understand that which he readeth. And he that naturally hath no understanding/ or that be rude/ nevertheless by his labour he knoweth some thing right so he that despiseth to augment to divine that to him is commised shall be dampened at judgement. And therefore I pray the to read and study gladly/ for moche profit co●●●● of the study of scriptures. And thou shalt learn in them that which we know not. Ysydore saith that by prayer we be purged spiritually. And by oft reading/ we be ensigned and taught. That one and that other is good/ but when it behooveth to pray/ it is evil done to estudye or to read for it is said commonly/ that to estudye is ●●rsed which letteth the divine service. Also he that will be with god by grace he ought to pray oft/ & oft to study. For in praying we speak to god/ & in studying god speaketh us. And therefore my brother & friend/ it behooveth that thou read and pray oft. For the lecture giveth to us knowledge of god. and prayer taketh away the darkness of the soul. By the lecture we have knowledge of god and of his commandments/ by that we may know what glory and felicity they that be saved have in heaven By that also we understand what misery and what pain have they in hell that be dampened. And by that we know the sentence that shall be proffered at day of judgement upon the good and upon the evil. For to the evil shall be said/ go ye in to the fire of hell. And to the good. Come ye well blessed in to the kingdom of my father/ the which is appareled to you sith the beginning of the world. And furthermore by estudye we learn how we ought to bear patiently the adversities of this world/ & how we should contain us in prosperity. And by this in the chapter following I shall determine of the adversities of the holy faders/ how they have suffered them patiently/ to the end that thou be the more prompt to endure them. And that by the same thou mightest have the Royame's of heaven which is appareled for them that be good. ¶ How one ought patiently to endure the adversities & maladies Caplm. xiij IF by adventure hap to come to the any malady or adversity. I pray the read the scripture. For thou shalt find therein what god saith. them that I love. I chastise/ & it is a sign that god loveth a person when he chastiseth him & sendeth to him some adversity/ which adversities thou oughtest to suffer patiently. And to this purpose I shall recount to the an example. There was a man named Benyamyn which healed & guarysshed seek people/ by his touching only them/ the which Benyamyn fill in to a dropesye/ & became so greatly swollen that he might not go out of his cell/ without to break up the door. And never theles he had such patience/ the he visited the other seek people/ & in that he might/ he comforted them saying/ pray ye for my soul/ & retch not for my body. For when I was hole I retch not to serve god/ & therefore take example of him. ¶ Furthermore herkene of a monk named Steven/ which comforted the seek men after his power/ & lived unto the age of lx year/ but this not withstonden he was smeten with a malady incurable/ in such wise the him behoved to cut of his legs/ the which because of the malady were rotten/ & nevertheless he ceased not to make baskets in admonesting the other that they should not be angry of his malady/ & that they should not think but on the end. For he said/ all the god doth is utile and profitable. And I know well that these pains here been given to me for my sins/ so had I liefer endure here a little pain transitory/ than hereafter to suffer the pains of hell eternally. And therefore by his example/ when any adversity shall come to thee/ dispose the to bear & suffer it patiently. And consider if the holy men have given thankings to god in their adversities/ then should we sinners endure patiently the evils that come to us. For it is written that by diverse tribulations/ aught men to come to heaven. Thenne ought we strongly to love tribulations to th'end that we be heretrers of that sovereign glory. For the sinner that shall not be punished here/ shall be punished in hell. Also whiles that we live we ought to desire to bear & endure sicknesses & tribulations for the honour of god. Furthermore thou oughtest to know/ that a man is persecuted in this world for many causes. first for to approve his patience/ in the manner that job & Thobye were tormented/ the which have be proved farm & constant to the end that we ensyewe their patience. secondly a man is persecuted to th'end that he be not proud/ & this properly appertaineth to saints. For th'apostle saith of himself. To th'end that I not enhaunse myself for the great revelations that I have had. God hath given to me the pricking of my flesh/ that is to say the spirit of Satan which me tempteth continually. And after the th'apostle knew the profit that he had by the same pricking/ he said. I enjoyed me right gladly in my temptations & tribulations to th'end that I had the grace of god. thirdly a man is tormented in his body for his sins/ when god will not that the sinner be dampened for his sins/ but he will punish temporally/ as of the paralytyke to whom 〈◊〉. Thy sins been forgiven that take ●hy bed & go thy way. Thus by the he pardonned to him his sins tofore or he gave to him bodily health/ it appyereth that this malady came for his wickedness. fourthly a man is persecuted to th'end that the virtue & power of god or of his saints/ be by that persecution showed to the people/ as it is written in the gospel of him that was born blind. For god said that he ne his parents had not sinned/ but he was so born for to show the glory of god. Fyfthely some man is tormented in this world to th'end that he begin then his hell/ the which after his death shall never end And this is understand only of evil & cursed people/ as Anthyothus. Herode/ & king Pharaoh/ the which began their hell in this world. And of them it is written. Our lord god punished them with punition/ that is to wite temporal & eternalle. And for as much as we know not wherefore god sendeth to us the adversities. Therefore we ought agreeably to suffer them/ in weeping & wailing our sins/ to th'end that all turn to our profit. For we ought to believe certainly/ that none evil shall abide unpunished/ but if it effaced & put away by very penance/ or by the mercy of god/ or purged in purgatory/ or in hell perpetuelly. Then behooveth to have hope/ though so be that one have sinned. For what soever sin that one hath commised/ the mercy of god is much more great than is the sin. And for as much as we speak of pardon of sins I shall recount here a fair history. ¶ Theodosius the Emperor the which how be it that in a great fury/ he had put to death vij thousand men/ Nevertheless in weeping & crying god mercy/ he received grace & pardon of the sin. And therefore ought no man to despair/ but with good affection to demand mercy of god. And to th'end that the know the cause wherefore he died do slay them. I shall recount hereafter the history all along to th'end that thou take thereby example. For first thou mayst have hope to obtain pardon & forgiveness of thy sins/ for as much as Theodosius that had slain so moche people had in little time remission of his sins. Secondly thou shalt mow get humility. For how well that he was Emperor/ alway by thercomynycaconn & admonition of saint Ambrose/ he converted & meked him in such wise/ that he reputed him self the most miserable of all other sinners. thirdly thou mayst be excited to great effusion & abundance of tears/ considering that he entering in to the church he arouse & wet with his tears the pament of the same. And therefore know that there is noman which hath not any imperfection in himself be it in will or in deed. For we see that if a man eschew lechery/ anon he is in danger to fall in the sin of avarice/ & if he eschew avarice/ he falleth in envy/ & if he eschew envy/ anon the fiend presenteth tofore him many other evils by which he may take him. And therefore it is hard to a man to keep himself from all the temptations of the fiend. But when our thought is aided & helped with the might & grace of god/ he may lyghtlt resist all the temptations and machinations of him. ¶ Here followeth th'history of Theodosius of whom is spoken tofore Capitulum xiiij IN the city of Thessalonye which was greatly & strongly peopled/ there moved a great & marvelous division because whereof/ by the citizens of the same were some of the judges stoned to death/ & some other dismembered/ whereof Theodosius th'emperor was in such wise moved in Ire/ which commanded expressly that all the citizens good and evil generally should be put to death. And thus for that cause were there cruelly slain more than vij thousand men without keeping of any order or attemperance. Of the which so great/ horrible/ & cruel occysyon was Saint Ambrose advertised which thenne was bishop of milan which declared & made denounce the said Theodosius accursed & excomynyed. notwithstanding that he was Emperor in showing himself a man constant/ & all given to punish & correct the wicked & obstinate sinners of ennorme & gryevoꝰ offences which they commised against our lord & his church. The which Theodosius after that by certain time he had obstinately sustained the said sentence of excommunication. In a solemn day as he was in the said city of milan/ he concluded notwithstanding the said sentence to go to the church/ as other christian men died/ but the seeing saint Ambrose came hastily against him/ & began courageously to cry in saying. O Theodosius I am abashed how the devil hath thou so horribly blinded in making that to fall in this damnable obstination/ that thou ne canst ne will know the enormity of thy great sin/ which thou hast commised in shedding cruelly the human blood of christian men/ children & servants of god/ how darest thou presume to will enter now in to the Temple of our lord/ if by adventure thine Empire & thy lordship temporal let the to know thy sin so hyhoveth well the reason surmount the same domination & signory/ thou oughtest to know & understand that thou art mortal/ & shalt become powder & ashes like as other men. And suppose not for thy pourpre & other precious vestiments to be more worth than thy subgettes/ if thou be prynct or lord/ nevertheless thou art a servant For god is the lord of lords & the king of kings/ how then darest thou with thine eyen infect by Ire in any wise see or behold the temple sacred & hallowed or to march & come nigh the pavement of the same with thy feet which been so much foul & pollute. How darest thou lift up thy hands to god out of which yet the blood of the Innocentes drop out/ how also darest thou receive the precious body and blood of Ihesu christ/ in thy mouth by the which hath be pronounced the sentence furious damnable & wicked/ by which been deed so many Innocentes servants of god. Seen then the grievous enormity of thy caas. I defend that his church/ & enjoin that to depart from hens/ to th'end that to thy first evil thou put not thereto the second. And furthermore I exhort the that thou bear patiently the sentence of excommunication against the pronounced/ the which is the medicine of thy soul. Themperor saying the constance & laudable hardiness of saint Ambrose/ & by his remonstraunces touched with the holy ghost concluded in himself to obey him/ & so returned to his palace/ where he abode and was by the space of eight months/ with out to go or issue out/ weeping there by great contrition & marvelous abundance of tears/ the detestable sin by him commised. And approaching the feast of the nativity of our saviour Ihesu christ. One his knight & steward of household named ruffian which was moche familiar with him seeing his weepings & wailings/ the which he had so long continued prayed him that he would declare to him the cause of the same. To whom he answered in this manner. Alas my friend thou knowest not the grievous evils & ennoyes that I suffer. I weep for my great misery/ the which I know exceedeth all other/ considering that the yates & doors of the church be open to the poor servants of god the which go when them seem good/ but they been shit & closed to me & by right full cause/ which is to me overmuch grievous. And god knoweth what great sighings & wailings made his heavy & desolate heart. For they were so sorrowful & so oft renewed the oft-times they broke his words/ in such wise that uneath he might achieve that he would say. then the said knight which was much displeasant & grieved of the desolation of his lord & master the Emperor said to him that he would go to saint Ambrose/ & should enforce him self to do so much toward him that he should assoil him of the said sentence & that he should be permysed to enter in to the church. The which thing the said Emperor believed to be right hard to obtain of the said saint Ambrose/ considering the rigorous affection that he had so sharply to punish & to correct thou defaults commised in the unreverence of god. This notwithstanding the said ruffian transported him to saint Ambrose. And th'emperor desiring to know the answer/ went all a far after him/ but incontinent when saint Ambrose saw the said ruffian approach to him seeing tofore what he would say & require of him/ began to say to him such words or semblable in substance. I marvel me of the ruffian how thou hast no shame to come hither for to bay like an hound in the face of god and of his saints. ruffian suffering patiently the words of saint Ambrose/ and taking in him courage/ notwithstanding the great rigour of them kneeled down on his knees tofore him in showing by all humility the hard and marvelous displeasance of the Emperor/ which desired none other thing but to render & yield him obeissant child of the church/ delivered and concluded in himself to receive and bear such penance as should please to Saint Ambrose to charge him. Saint Ambrose considering that Theodosius had be long time without to come to him/ & doubting yet of his obstinacy and pertynacyte said to ruffian/ that it was dyffycle and hard to him to believe that which he said. And with that he said to him that the said Theodosius was not yet worthy to enter in to the church/ but nevertheless when he shall be advertised of his conversion he shall be content that he come to him. these things thus said. ruffian taking leave of saint Ambrose/ returned to the Emperor his master/ to whom he reported that he was not yet well appeased/ wherefore he counseled that he should defer yet a little his going to him. But nevertheless the Emperor beholding that he was nigh to the yates of the church where as saint Ambrose was/ delivered and concluded in himself to go thither to endure patiently all Injuries and obprobryes that he would say to him in saying that he had well deserved them/ he then coming to the gate of the said church presum●●●● to enter within/ but sent to saint Ambrose humbly praying him that it might please him for to assoil him of the said sentence of excommunication. then came to him saint Ambrose saying. O Theodosius I have horror to see thy presence which is much cruel. For thou hast over moche inhumaynely showed thy great woodness against god in breaking his holy laws and commandments. Theodosius answered. A holy man. I protest that I intend not to do any thing against the holy catholic institutions. And I will not enforce me to enter by violence in to the church/ but I pray the that it please the to do to me that grace to assoil me & to unbind me of the sentence of excommunication in which I am bounden/ in praying god of forgiveness of my sins/ and to me opening the yates of his church/ the which he would should be opened unto all very penytauntes. then saint Ambrose said to him. I would well know Theodosius/ sith the horrible occysyon which thou haste commised what medicine haste thou given to thy soul for to hele it of her mortal wounds. To whom the Emperor answered. It appertaineth to the reverend father to give to me the penance/ and to me to receive it humbly. Saint Ambrose seeing his great humility said to him. For as much as thou haste given judgement in horrible furor and no thing after reason. I enjoin the that within xxx days next following thou do write and ordain a law that may be cause to avoid thine Ire. And by the same law thou shalt know if thine opinion shall be rightful and just/ or unrightful/ the which penance the Emperor received much humbly. And composed the same law which he wrote with his owen hand/ whereof the tenor is this/ if an Emperor from hens forth condemn to death one or many men/ he shall be holden to do withdraw thexcecution unto the xxx day after the pronunciation of the sentence/ to the end that he may know if the same sentence be justly or wickedly given. This law thus made/ saint Ambrose gaaf to the said Emperor his absolution. And that done he suffered him to enter in to the church. In which he entered not upright but proste●ned and flat to the ground upon the pament. And began to say with the psalmyste Lord god my tongue clive to my chekys/ please if the to quyckene me after thy word. And in taking his heed with his two hands rending his hairs and witting the pament of the church with great abundance of tears/ demanded humbly pardon and mercy of our saviour Ihesu christ. And the hour comen for to go to the offering made his oblation in great weepings and wail lynge. And after that he set him down in the choir or ●hore like as he tofore had be accustomed The which thing seeing Saint Ambrose asked him what thing he made there. To whom humbly he answered/ that he intended to receive the holy sacrament of the altar. And anon after Saint Ambrose died do say to him by an archdeacon that the chore or the choir of the church was only ordained for the priests. And that it was not leeffull to other to enter in to it/ commanding him that he should go out abiding the perception of the precious body of Ihesu christ with the other. Theodosius hearing these words/ meekly answered thus. I am not set here by presumption/ but for as ●oche as in Constantynople the custom is such that the Emperor/ when the service of god is in doing sitteth in the chore or choir with the priests. And in his excusation thus made/ he issued in thanking humbly Saint Ambrose of his good exhortation. By which example may be known the great justice of that one and of that other. How be it/ that I have great marvel of the great hardiness of Saint Ambrose toward the said Emperor. And also of the obeisance of him. In which thou hast matter to take good example of the ends tofore alleged. And therefore I pray the that oft thou read this history/ And if thou so do putting it in effect/ thou shalt eschew all vices and sins/ the which thing nevertheless thou mayst not do without the specyalle aid and help of our saviour and redeemer Ihesu christ/ as saith Saint johan in his first gospel/ speaking in the person of our lord Ihesu christ saying thus. Without me ye may do no good thing that is meritory. Then ought not the strong man to glorify himself in his strength ne the wise man in his wisdom/ ne in like wise the rich man in his richesse/ but they ought to glorify them in the knowledge of god/ as he himself saith in speaking by the mouth of the prophet Iheremyas. And to this purpose saith saint Poull in one of his epistles speaking to the corinthians. My brethren/ he that will glorify late him glorify in god and nothing in himself/ the which words been well to be noted principally by them that maintain that a man may conduit and govern his proper will without help of god/ which we ought not to believe. For if we may not without him think any thing/ by more greater reason we may do no thing without him. And therefore if thou do any good work/ presume not that it proceedeth of thee/ but of god which hath given to the his grace to do & accomplish it. ¶ How one ought gladly read the scriptures/ beginning in latin. Sanctarum etc. Caplm. xu TO read the scriptures/ is in party to know the felicity eternal. For in them a man may see what he ought to do in conversation. Also that lightly he may see his face in a mirror. Oft to read purgeth the soul from sin/ it engendereth dread of god/ and it keepeth the soul from eternal damnation. And all in like wise as we be nourished with bodily meet as touching the body. In like wise as touching the soul we been nourished by the lecture and reading of scripture. To this purpose s●●●● psalmyste. My god that thy words been sweet to mine eeres to here and to understand. But yet is he more happy which readeth the scriptures/ and doth that which he findeth therein. For they be made to the end/ that in knowing them we may live in this world well and justly. And as it is said that the blind behooveth oft more on his way/ than he that seeth much clear. In like wise well oft he that knoweth not the law of god sinneth/ there as he that knoweth it sinneth not. And a man without a teacher/ is as a blind man without a leader. And therefore be diligent and busy to read the scriptures. For in reading them the naturel wit and understanding been augmented in so much that men find that which ought to be left/ and take that whereof may ensyewe profit infinity. And also he shall find in them what he ought to do. ¶ Of the yefte of peace/ beginning in latin. salvator etc. Capittulum xvi THe yefte of peace the which among all other is sovereign/ left our lord Ihesu christ to his apostles/ when he ascended in to heaven the day of his ascension to the right side of god the father in saying to them. I give to you my peace. I have left to you peace/ and so shall I find you again. And this that he gaaf to them/ that is to say peace/ he desireth to find again at the day of doom in every christian man. And he himself showeth to us in an other place of the gospel the goods of peace where he saith blessed be the peaceable/ for he that is very peaceable in his conscience is the son of god/ but he that hath no peace in his heart is the son of the devil. And this we ought to understand of very peace/ which is only in the conscience of rightful men. For the evil persons have peace with their fellows but in their conscience they have it not. The first peace bringeth & leadeth to salvation/ the second to damnation. peace is with the good & virtuous/ & war is with the evil & vicious/ peace is cause of the receiving of the holy ghost. peace is mother of love & dilection/ peace is sign of holiness/ of the which saith the prophet. Love ye peace and verity. peace is the health of the people/ the great honour of the prince/ the joy of the country/ and the dread of enemies. Then it ought alway to be kept/ for who is with it is with god. Thoffice of a priest is to admonest the people of the which they ought to do. And the people ought to here humbly. For the herdsman ought to defend his sheep from all things unjust. And the people ought to be to him obeissant. ¶ Here followeth the pistle of saint Macharye to monks/ which beginneth in latin. In primis etc. Caplm xvij IF a man know well what he is/ & what is his maker/ & he will repent him of his sins in making devout penance/ as fastings/ abstynences/ almesses or other good deeds/ & that he have in hate all voluptuousyte & bodily pleasance/ god shall give to him very contrition & parfyght knowledge of his offences/ in so moche that he shall see the trunk or beam in his owen eye/ & shall not see the festue in the eye of his neighbour/ that is to wite that he shall know his great sins/ & not the small of his neighbour. Thenne may he well say with the psalmist. Lord god I know the enormity of my sin/ which is continually in thy presence. I shall also have remembrance of the judgement of haven & of hell/ & if he see that his heart be firm & constant in the dread of god/ without to dread his adversary the fede of hell/ he is a very religious/ but all in like wise as the ship is drowned by great abundance of water/ in like wise a religious man that possesseth any goods temporal is drowned by sin/ for he goth directly against the vow● of religion/ by the which he avouwed wilful poverty. And on the contrary a religious person that is not possessed of any thing he fleeth in to the royalme of have by contemplation For the eygle that fleeth on high above all other birds cometh sooner to the term of his course & there receiveth his salary. And furthermore it is expedient to good religious to read pray & be as brethren together/ for in so doing the difficulties been the sooner determined & better disputed/ than for testudye each by himself Four things been much necessary to a man of the church/ knowledge of the law of god/ th'history in the which is contained the life to come/ the service of the church/ & the science of gramayre/ by that which is known the significations of the terms of latin he that hath not renounced the world knoweth not what is of the 〈…〉 is said in a common proverb/ that also well by hoveth to thavarycyoꝰavaricious man that he hath as that which he hath not. To him that trusteth in god the richesses fayllen not. For he will not have them/ but to an evil person/ all behooveth to his appetite/ how well that he hath many goods temporal/ let us live thenne as having nothing/ & all possessing by suffisance. For the life & the vesture is the richesse of living men/ if thou hast thy goods & thy power & domination/ sell them & give them for the love of god/ or if not take them from thy heart & thought/ if one take away thy rob or thy vesture/ let him go that hath taken it away & rob the. For it behooveth to give & sell his goods for to nourish & sustain the poor people/ he that hath given himself to god hath given all that he hath we read that the holy saints apostles for to follow our saviour & redeemer Ihesu christ leften generally all that they hadden. And the good widow that gave two ferthynges to th'offering was preferred tofore the great and excellent yefts of Croesus. For she had more merit for as much as she gaaf all that she had/ he lightly despiseth all thing/ that reputeth himself ready for to die. We ought to think on the things that follow/ that is to wite on the passion of our saviour Ihesu christ to th'end that we have therein comfort. On the hour of death/ to the end that we make us ready. On the day of judgement to th'end that we may yield good accounts. On hell to th'end that we dread & eschew it. And on heaven to th'end that we desire it. The fiend of hell bringeth vain surety to the courage of man in three manners. first he admonesteth him that he confess him not in any wise of his trespasses & sins/ in saying to him that he is yet young & that he may line alway & not die. secondly he admonesteth & giveth him to understand that other men hath more sinned & commised moo evils than he/ & nevertheless they have longer lived than he. thirdly he giveth to him boldynes & hardiness to sin & persevere in his evils saying to him/ what somever that a man doth sin god that is soveraynely piteous & merciful shall forgive him all/ & thus he bringeth a man to damnation perpetual & to the torments of hell. God our saviour hath given diverse remedies to the soul for to make him clean & guarish him of his sin. For some may purge them by alms/ other by orisons & prays/ other for to receive pylgryms/ the other by fasting & waking/ other for to be chaste/ other by humility/ the other by very obeisance/ some by very patience/ some have science/ the other sapience/ other have that gift of the tongue/ other have that gift to he'll seek men/ & all these things maketh the holy ghost/ which divideth his graces as him seemeth good. And if thou behold well in thy psalms/ thou shalt find thyncarnacyon/ the passion/ the resurrexion/ thassension of our saviour & redeemer Ihesu christ/ and the other mysteries of our faith. Thou shalt find therein orison & prayer more devout than thou mayst in thyself think with right ample confession of thy sins/ & also for to call for the mercy of god. Thou shalt find there furthermore all virtues if thou wilt that god show them to the. If thou wilt say a psalm well devoutly. say that same that beginneth. Beati inmaculati etc. And when thou shalt have estudyed all thy life to understand that same psalm. I believe certainly that thou shouldest not understand it. For in it is not a verse/ but it containeth of the law of god/ or some commandment of the same/ or words incyting to fervent devotion. And therefore it is not necessary to demand ne inquire so many books For thou haste enough of the psalter all thy life. In which thou shalt find for one party the gospels & prophecies/ & other books diverse. And generally thou shalt find if thou behold well all the operations worthy to be remembered of our saviour & redeemer Ihesu christ/ as it hath be said here tofore. The place & habitation of our saviour & redeemer is an heart just & rightful. The fundament of the house is the faith/ the height is hope/ the breed & largeness is charity/ the length is perseverance/ the sides of the house & habitation been peace & concord/ the yates been justice and truth/ the beauty is good example/ The windows been the sayings of saints/ the pament is humility of heart/ the chambers been the good prelate's/ the door is the place of peace/ the coverture is loyalty/ the table of Ihesu christ in this chambre is good conversation/ his service in the same is good remembrance/ his rest is good will his chair is clearness of thought/ his spouse is the soul holy & sacred/ his chambrelayns been the virtues/ his thyef chambrelayne is charity/ & that governeth the chambre of our lord/ humility is treasurer/ holy sapience ensumyneth the said chambre/ cleanness maketh clean the chambre/ bounty bringeth the sweet incense therein/ diligence arrayeth the chambre/ abstinence layeth the table/ attemperance keepeth cleanness in the conscience/ watch keepeth the chambre/ penance giveth the discipline & chastiseth them that have offended/ good conscience and will is the portyer/ the which good will hath engendered all the virtues afore said. And good perseverance nourisheth them. God then give us his grace to find in us such an house that it may please him to lodge therein/ to th'end that in this world he keep us fro adversity spiritual. And in th'end of our days/ he bring us with him in to his Royame's of heaven for to be partners of the glory eternal/ the which grant to us the holy trinity Amen. ¶ Explicit. ¶ Thus endeth the most virtuous history of the devout & right renowned lives of holy faders living in desert/ worthy of remembrance to all well disposed persons/ which hath be translated out of french in to english by William Caxton of Westmynstre late deed/ and finished it at the last day of his life. imprinted in the said town of Westmynstre by my Wynkyn de word the year of our lord. M. CCCC.lxxxxv. and the tenth year of our sovereign lord king Henry the seventh. vitas patrum