¶ Here beginneth the life of saint katherin of senis the blessed virgin  
¶ Audi filia et vide  
Hear daughter & see fructuous example of virtuous living to edyfycation of thy soul and to comfort and increase of thy ghostly labour in all works of pity: For as I trust by the gracious yefts of our lord Jhesu/ thy will is set to please him and to do him service in all holy excercise by the virtue of obedience under counsel and techinge of thy ghostly governors/ And for as much as I feel by long experience the inward affections inclining with pity to comfort of all that have need both living and dead therefore to strength & comfort of thy will & of all other of thy ghostly sistren which our lord▪ hath graciously chose to serve him night & day in prayer & meditation and to labour bodily in time of need to succour and help of the seek and the poor/ Here I purpose by our lords mercy only in his worship with trust of his grace and leave by help of your prayers to translate in english tongue the legend and the blessed life of an holy maid and virgin which was and is called Katheryn of Sienna.  
This legend compiled a worshipful clerk friar Reymond of the order of saint domynik doctor of divinity and confessor of this holy virgin/ But in this translation I leave of the two prologues which in the beginning the same clerk made in latin. The which passeth your understanding/ And to touch all matters only that longeth only to your learning by cause that moche manner of her virtuous living shall be rehearsed in especial in chapters of this book: which in general words he toucheth shortly in his prologue: I leave of also points of divinity which passeth your underston ding & touch only matters that longeth to your learning/ Now then as I said in the beginning/ hear daughter and see what thou hearest or readest of this holy maid & virgin. And that thou give full credence to that I shall write/ The verity may be proved without any feigning by scriptures of her confessors and verefyeng of creatures which late lived in earth/ Also the witness I purpose to put in at the end of each chapter/ as that worshipful clerk died/ Which compiled this book in latin. Therefore that all our work begin and performed in the name of the holy trinity: This book shall be divided in three parties and each part of the book shall be departed in to diverse chapters/ which chapters been compiled to guider in the beginning in manner of a calender that ye mow readily find: What matter in the book ye desire to here or read:  
¶ The first part of the book shall be the birth and the holy works of that maid from her childhod and tender age In to the time that she was spoused marvelously and graciously to our lord.  
¶ The second part containeth the manner of her conversation from the time of her despousation to our lord. And what our lord wrought in her in to the time that she passed out of this world/  
¶ The third part shall show the passing out of this world of the same maid with miracles which our lord wrought for her in her life and after: & thus by the mercy and grant of our lord almighty this work shall be termined to the laud of that holy. trinity to whom be honour and glory ever without end Amen:   


Capitulum j 
THe first chapter of the first part of this foresaid blessed maid and virgin katheryn treateth of her progenyte and of other matters which byfyll touching her or she went out openly abroad: And of her father & mother and of the conditions of her/  C ij 
¶ Of her birth & of marvelous working. which our lord wrought: And showed in the chylhode of this holy maid and virgin:  C iij 
Item of the vow made of her virginity and of other virtuous living and miracles which befell till she came to the age of ability to be wedded to man: but wedded was she not and never would/  C iiij 
¶ Item how her fervour of devotion was withdraw which our lord suffered for increase of more grace following/ and of her strong patience with which patience she suffered in her faders house many Injuries/  C v 
¶ Item of the victory which she had of them that desesed her and that was by a culver the which her father saw by a vision of saint domynyk/  C uj 
¶ Item of the hardness of her bodily penance and of afflyccion●: And what persecution she suffered therefore of her mother/  Ca seven 
¶ Item of the last victory that she had in a bathe: And how she took the habit of saint dominyk which she had long desired tofore:  Ca viij 
¶ Item of the beginning and fondament of the religious state of the sistren of the penance of saint domynyke: And wherefore come the manner of living of the sistren/  C ix 
¶ Item of her wonderful increase/ and how she profited in virtue and holy living/ And that she should be levied in all things which she rehearsed to her consessour of graces do to her lord/  C x 
¶ Item of a noble doctryve and notable which our lord gave to her in the beginning and of other doctrines in the which he founded her manner of living  Capitulum xj 
Item of merueyllus victory of temptations by another manner of doctrine give to her of our lord/ And of a familiarity or homlyhed which she had with our lord which hath not beherde to fore/  c xij 
¶ Item of her marvelous despousation with the which she was wedded in faith of our lord and to our lord with arynge/  C xiij 
    

HEre beginneth the second part in the which is showed  
Capitulum j 
the conversation of this holy maid & virgin with men. And how the yefts the which she had received of our lord privily enclosed within herself. Were openly showed to the world/ And first how our lord bade her that: that she should be conversant among men:  C ij 
Item of marvelous deeds which she had in excercise and of miracles which befell in the beginning of her conversation among men:  C iij 
¶ Item of wonders which she died in help and in comfort to the necessity of them that were pour and needy:  C iiij 
Item marvelous deeds which she died in lowly and busy service to them that were seek:  C v 
¶ Item of the singular manner of living: And how they were deceived that grudged with her marvelous fasting Capitulum  uj 
¶ Item of the wonderful ravishing and excesses of her mind from her bodily wits and great revelations showed to her of our lord/  C seven 
¶ Item of some miracles graciously wrought by this holy maid and virgin about the health of souls  C viij 
¶ Item of some miracles do in her life by her about the life & help of men's bodies/  C ix 
¶ Item of miracles urought by this holy maid and virgin about the deliverance of them which were accumbered and vexed with fiends:  C x 
¶ Item of the yefte of prophecy. And how by that gift she delivered many men and women fro perils both of body and of soul:  C xj 
¶ Item of miracles which our lord wrought by this holy maid and virgin in herbs/ breed/ and wine/ And other things that had none life:  C xij 
Item of the oft resceyving of the holy sacrament of the altar And of miracles the which our lord died to her touching that holy sacrament/ and other holy relics of saints/  Ca xiij 
    

HEre beginneth the third part wherein is rehearsed  
Capitulum j 
the dying of this holy maid and virgin & miracles that were I showed after her death: And first of the witnesses which were present at her passing and informed the auctur of this book which and what they were/  Cap ij 
¶ Item of the marvelous things which befell a year and half to fore the death of this holy maid and virgin/ And of the martyrdom that she suffered bodily of the wicked fiends whereof at the last she had her bodily death:  C iij 
¶ Item how this holy maid and virgin desired to be unbound from the body and be with cryst/ And that is proved by a devout prayer which she made/ And is put in the end of another book which she made: and what is in that book generally and shortly it is written in this book with the same orison:  c iiij 
¶ Item of the time that she passed and when she passed out of this world/ and of the sermon which she made to her ghostly disciples and sistren tofore her passing/ And how she informed them in general/ and in special how they should govern them when she were go●/ And of a vision which was showed to a matron in the hour of her passing.  Ca v 
¶ Item of tokens and miracles which our lord wrought after her death of this holy maid and virgin both tofore her burying. and after that is to say of miracles which were know: And for many that were not know:  Cap uj 
¶ Item of the mighty and strong paciens which this maid and virgin showed openly from her first age and young in to her death by the which virtue clearly it proved that rightful she is worthy to have the name of holiness in god's church in earth▪ when she is made so fair and glorious in god's church in heaven/ and in this chapter is a recapitulation of all that is said tofore: For worthiness and also for weariness of readers/ And also for if each man may not have all this legend they may have the substance of this martyr tofore her compendiously rehearsed in the last chapter/     


¶ The first chapter of this first part is of the progeny of this holy maid & virgin glorious saint katheryn of seen and of other matters which befell touching her: or she went out openly abroad And of her father and mother and of the conditions of them/ Capitulum primum  
IN the cite of Geene in italy and of the province of Tuskane there was a man his name was Janes or Jacob and his father was called in the common speech of the country Bevencasa: This James was simple virtuous without fraud or deceit to any man dreading god and fleeing all evil: After the death of his father and mother he took a wife of the same city/ her name was lapa: She was a woman without such malice that is used among men that been now in our time/ all be it that she was full busy about that longeth to household and about meinie and servants as it was known openly to all that knew her while she lived here in earth/ when they both were joined to guider in matrimony and lived virtuously in simplicity/ sufficient abundance they had of temporal gods/ and they both of gentle and commendable birth. Our reverend lord blessed lapa graciously & fulfilled her plenteously with the birth of children as an habondaunt vine in the house of Jacob which was her husband. For each year almost she conceived and bore a son or a daughter and oft fythes ij. sons or two daughters/ After time this Jacob was passeth out of this world: Lapa his wife as for a singular laud and commendation/ rehearsed and said to master Reymonde the confessor of this holy maid and virgin and glorious martyr katheryn that she was ever of so like disposition and so moderate in word/ that what occasion ever came or trouble or tribulation/ he exceeded never in speech by hasty ne angry word/ but when he saw any of his meinie grieved or herd hem speak angrily or bitter words/ anon he comforted each of them with a glad ●here and said in the manner of that country. A brother good day be to thee: be not troubled: speak not such words which falleth ne seemeth not us to speak/ ¶ And in special lapa his wife wherseth that when on a time one of his neighbours diseased him & wrongfully asked him a great some of money which he owed not by none reason▪ and so much he vexed him that simple man with the might of other friends and supplanted him with great wrongs that he brought him to the loss of all his gods/ And in all this time: this good man might never suffer in his presence a man to curse him wrong ne to speak of him harm in no wise/ In so much that he blamed his wife Lapa with soft words: and said suffer dear wife/ the good day be to the for our lord shall show him therrour. & he shall be our defender: which words were found south afterward: for the verity was showed openly as like to a miracle: And he for pain that he had in his conscience delivered again how moche he had errid in his wrongful persecution to the good man Jacob/ these words said Lapa to master Reymonde to whose words he gave full trust/ for as it was know to all that knew her: she was of so much simpleness at her age of xxiv year: that though she would have lied: she ●●wde not have feigned such a losing:  
And so was the common testimony of all though that knew her husband. Jacob that was he a man full simple by innocency and rightful: alway fleeing from evil: Also this good man's softness in speech was so virtuous/ that all his meinie namely women dame sells taught in his fool might not speak ne here no word that were not seemly or dishonest: In so much that one of his daughter which was called Bonaventura was wedded to a young man which was called Nycolas of the same city with whom were conversant many other young men of his age by cause he had neither father ne mother/ And these men and he without any refraining of tongue spoke each to other▪ and he with other: And they with him foul words of dishonest matter. This Bonaventura at the last took thereof so great an heaviness that she fill in to such sickness that fro day to day more & more she waxed leanly/ and vanished almost away and right feeble/  
Her husband saw this and asked her the cause of her heaviness and sickness/ And she answered and said. I was nourished in mine faders hours. and there was I never wont to here such words as I here now every day/ And so was I never taught of my father and mother/ wherefore know it for sooth but this dishonest of speech be avoided fro this house within a short time/ ye shall see me deed: when her husband heard this both he avoided that ungodly language▪ and the fellowship and therewith he was edified moche more than ever he was before▪ as well of the virtues living of the father and mother as of her daughter/ that was his wife/ And anon he forbade his fellows never more to speak such manner words in her presence and no more they deed: and so the softness & the honest of Jacob his house amended in moderaunce/ And the dishonest of Nycolas house which had wedded Jacob his daughter  
¶ furthermore ye shall understand the Jacob used the craft of making of colours wherewith woollen and wool clothes been died: This craft used both he and his sons/ In that country they been called dyers. wherefore full wonderfully god ordained that a dyers daughter shall be made the spouse of the Emperor of heaven: As ye shall see by god's grace after in this book: Somme of this that I have showed in this chapter/ was know to the more part of the city/ And some her confessor had of the said maid katheryn and of her mother and of many religious persons and of seculars/ which were neighbours and of kindred to the same Jacob and to his wife.   

¶ Of her birth and of the marvelous werkinge which our lord wrought and showed in the chylhode of this holy virgin and maid/ Capitulum ij  
When this foresaid Lapa which was like a fructuous vine by fulfilling the wine of Jacob her husband in bringing forth full oft both sons and daughters/ It befell about the last time of the bearing of children by the ordinance and die sposycyon of our lords mercy that she conceived & brought forth; two daughters/ freell and feeble by nature. But moche more freell by of bodily strength as seemed outward▪ but strength and stabylnesse they had in the sight of god.  
¶ When Lapa the mother busily beheld them she thought well that she sufficed nought to nourish them both forth with her own milk/ wherefore by a good advisement she committed that one to smother noryse/ And that other she wythhelde and kept still to be nourished forth with her own milk: And so it befell by the ordinance of our lord/ that she choosed that daughter to her own keeping▪ which our lord of everlasting time had chose unto his spouse Both they received the grace of baptism And all be it that they were of the number of gods chose children/ Yet the foresaid maid was called katheryn and that other was called Johan This later sister when she had received this grace of baptism in the same grace. she went forth to heaven/ For in short time after she passed out of this world. Katherine abode still sukking on her moders breasts by god's ordinance she should draw to heaven a long cheyne of soulis/ And for as much as Lapa the mother considered that katheryn abode & that other was deed: She nourished her more diligently hoping that she was chose to abide and be god's child  
And oft scythes this mother lapa would say to master Reymond her confessor to this holy maid that she loved katheryn passingly above all the sons and daughters that ever she had/  
She said unto him also that she conceived so oft that she might never nourish any child of her with her own milk: ¶ Katheryn she nourished forth in to the end of the time that she needed to be under the nourish/ And in all that time she conceived not/ as it seemed that our lord for that daughter had granted her a time of rest of traveling of the birth of children: and in a token that she might come to the end of conceiving and birth: in that daughter which should after ateyne and get the end of all perfection/  
¶ But yet this mother Lapa after the nouryssing of katheryn▪ ones she conceived and bore a daughter which was called Johan: And there she made an end of bearing of children after that she had bo●en xxv children/  
When this maid was thus brought forth and hallowed to god: And when she had left the milk: and took to eat breed while she went about alone: She began to be so acceptable and so beloved to all though that saw her and so wise: and wonderful words she spoke: that unneaths her mother might hold her in her own house/ Each man about of her neighbours and of her kindred lad her home with them/ and glad they were who might have her to here her wise speech/ And that they might have fellowship and the gladness of that young maid. So that of a manner gladness and of a passing solace they called her not by her own right name katheryn: but Eufrosyna: and what moved them to call her so: they wist not themself/ but she afterward some time would say and suppose that it was a mystery by cause she purposed to follow saint Eufrosyne in living/  
Her confessor that wrote this legend supposed that the young maid in her chyldis speech used some manner of swooning that nighed or acorded to that n●me Eufrosyne. And so in manner as they would rehearse her words they called her so by that name: Nevertheless what ever it was that appeared she burgeoned out in her chilhode as a tree by any such showing what fruit was brought forth Afterward in her old age the wisdom and the prudence of her speech & cunning and the sweetness of her holy conversation might not be rehearsed with tongue lygthly write with pen by them that knew only the verity of this/ which had very experience: She had also an Inward working which showed well▪ not only by her speech but by her conversation where thorough many men's souls were draw to god: And had thorough her grace great liking and savour in god in so much that all heavinesses were excluded of all men's hearts which were conversant with her▪ and not only that but all things that noyed the soul was put away. Also the remembrance of each noye or angwysshe was take away/ And of this followed each man so great rest and stabylnesse/ of soul which they had before that every man wondered of themself/ and made Joy with a new manner of gladness/ and each man in his own soul cried and said: Here it is good for us to be▪ Make we three tabernacles for our dwelling place/  
And of this none wonder for doviles▪ he was there hid invisibly in the breast of his spouse which was transfigured in the hill/ As saint Peter said and other apostles:  
¶ Now furthermore to our purpose this chosen maid in her full tender age soon began to wax and was comforted with the holy ghost in token that she should be soon fulfilled with the divine wisdom/ About her age of five year when she was taught to say the salutation of the angel/ ave maria: She recorded it busily and said it full oft/ And when she could say it as she was inspired from heaven: She began to great our lady going upward on a stayere and coming dounward on the same stayere at each grease of the stayere to worship our lady with an ave maria/ This she told her confessor afterward in the secret●●esse of confession. By this ye may s●e that she that first in the beginning showed forth first plesing and acceptable words to men after that young age she began to sty up from things that were invisible.  
¶ After this holy beginning the increased every day▪ And than as it pleased our lord the was vyse●ed with a gracious and a wonderful vision to steer her and to show here her gifts of grace of the holy ghost: And to show other how a little plant should be brought forth and so nourished in to an him tree of Cidre by the moister of the holy ghost ¶ About her age of uj year. It befell that this chosen maid with her brother Steven some what elder than she went to her sister Bonaventura/ Of which sister is made mention before/ peradventure on somever end or to look how she feared as the manner of friends of kindred is so to do/  
when she had do that they were bode to do in her going homeward again by the way which is called in her tongue wallis piacta/ This holy may lift up her eyen: and against her over the church of the freer prechours she saw in the air a full fair chambre rially aparayed with all riches and honest/ where our lord Ihesu christ in a throne Imperial clothed with pontifical vesture having on his heed a mitre papal/  
And with him were saint Peter and saint Poule/ and saint Johan evangelist. And when she beheld all this she was first a stonied/  
But by a vysement stably she stood still and with a lovynging heart devoutly she looked on her saviour both with bodily and ghostly eyen/ And anon our lord drew her love to him mercy fully set his e●en of his majesty upon her graiously & lovingly with a mannever smiling cheer/ And wretched out his right arm toward her/ and over her▪ and gave her his blessing with the token of the holy cross/ And after the manner of other bishops and prelate's/  
¶ The grace of this gift of god was spedful and so effectuously put in her that anon she was transformed and ravished in spirit unto our lord whom she saw/ And behold with so great ghostly liking/ and not only her going/ and her way was out of her mind: but fully she had forgotten herself. And oft the went in the way beside men and beasts/ By nature dreadful should be as a child: but ever the eyen and the heed were upward abiding upon that blissful vision and none doughte so she would have abide but she had be touched or take away by some other body as long as that vision had endured:  
¶ But at the las●e whiles this was showed to the maid▪ Steven her brother held forth his way and was passed her a great space weening that she had followed him: But when he turned him and saw her not follow/ he turned again and saw his sister fer●e be hind standing still in the way and look up in the firmament/  
¶ And then he cried after her with aloud voys and called her she answered not and take none heed. Then he went near crying afterher: but his voys helped not:  
¶ He wondered and went then & drew her by the hand and said: what dost thou here why comest thou not forthr she anon cast down a little her eyen as she had awaked of an heavy sleep and said/ A if thou saw that I saw/ thou wouldest not have let me from this holy vision:  
And anon as she had said●●▪ o words She life up her eyen again to be hold more up that she had seen/  
But the vision was all withdraw and ceased/ as his will was which appeared tofore: And that might she not bear without a sharp stroke of sorrow/  
And anon she venged her on herself with sore weeping for sorrow that she cast down her eyen: And from that time and hour/ This young maid and virgin saint Katheryn began to wax old in virtues and sadness of manners and to have a wonderful wit and a feeling body bot●e by grace and by nature/  
In so much that her deeds were ●other chyldysshe ne as a young woman.  
But they seemed rather to all men that they came of the wisdom of a great worshipful age:  
So that anon was showed that the fire of divine love was kindled in her heart/ by the which virtue her intellection was made clear. Her will was fervent her memory was comforted and all her outward working showed in all things the rule of god's law:  
¶ And as she said in confession to hyrconfessour full meekly and lowly that she learned and knew at that time with out teaching of any body or any reading or hearing/ only by the ●nfusyon of the holy ghoose/ the leaving and the manners of the folly faders of Egypte/ and the living of many other Saints/ and specially of the life of Saint Domynyk▪  
¶ She had so great desire to follow the living of the holy fathers and Saints that she might no thing else think/ but how that she might come thereto.  
¶ And by that cause many new things began in that holy maid/ that her holy living and deeds brought all men in to a wonder. For after that time she sought out where that she might have a prive place to abide in privily when she would use bodily afflictions/ and when she would occupy her in prayer and holy meditations▪  
¶ In that place at certain times she scourged her little tender body with a little scourge. She left of all manner pleye● and disports/ and busily gafe her to prayer and meditations/ full still she was and gave all to silence every day more and more/ against the condition of children lass bodily meet she took then she was wont tofore. And that is not wont to fall in children that he waxing.  

Exemplum.  
By the exsaumple of this young maid/ many damse●●ys of dwelling there nigh/ and of her age were stirred to god by grace/ and gathered to here of her holy and gracious Words/ and after her power to follow her holy works/ where thorough it fill that all the children at certain times ●amen to guider in to a privy place of her house where she dwelled/ as she had chosen to fore her self/ and all they scour gyd 'em self as she died. And each of them said a certain Pater noster/ and of ave maria/ as Katherine bad h●m say.  
¶ all these werkyngee were but tokens of greater marvels that should follow after that.  
¶ For as her mother told full oft to Master Reymond.  
¶ And she when he asked her might not deny it/ that full oft going upward and downward the grease of her faders house vysybly to all their sight that saw her. Swyf●●ly she went in the air and touched no grease with her feet/ and this fill namely when she would flee a way out of company/ and specially from the sight of company of men.  
And for as much as she had a greatly king in the beginning to say her ave maria. And to great our lady there with in going up and down on her faders grease. Therefore it is to suppose that this miracle was showed there rather than in another place.  
¶ furthermore for as much as she had knowing of the life of holy faders of Egypte by revelation/ therefore with all her strengths she was stirred greatly to follow 'em.  
¶ In so much that in the young tender age full fervently she desired to be in the wilderness as the holy faders were in old time/ but she might not be think her by what manner way she might perform her desire/ & by cause it was not ordained of god that she should dwell in so solitary place. Our lord suffered her to stand to the wit of her proper nature as in that.  
And she might no more know what she should do as touching that purpose/ than her own child's wit would show her. And right so it befell that she with her fervent will to her purpose she overcame the tenderness and the frealte of her age/ but yet had she not the perfit victory. For early on a morow tyde she thought to go to the desert or else wilderness and abide in a solitary place/ wherefore by child's providence she purveyed her of a loaf of breed and of no more. Forth she went toward her sisters house that was wedded/ which house was fast by the gate is cleped the gate of saint Ansanye. She passed her sustrer house/ and forth she went out at that gate/ and so did she never afore/ and so passed forth till she came to a way out of the city where she saw no house stand nigh there as she died in the city.  
And then she thought well she was nigh the desert/ yet went she somewhat further/ and at the last she found a little cave under a bank/ which pleased her well▪ And forth she went in with a glad heart weening to her that she had fond the wilderness which that she had desired. And all be it that she it had not yet our lord almighty god whom she beheld long tofore and received his holy blessing/ which gladly acceptyth all holy desires/ all be it that our lord had not disposed his spouse to have that manner of living/ yet would not he suffer that deed that she died of good desire to pass away with out a token/ to sheweher that she did was acceptable and plesing to him. And anon as she began to pray there fervently/ she was I lift up little and little from the earth/ and the body went up as high as the height of the cave would suffer/ and so she stood in prayer fro the morrow in to none.  
This maid perceived well that she was arreared from the earth/ and as for that time she wend it had been the worthing of her enemy/ which would with his frauds and deceits let her prayer and desire that she had to the desert/ And for that cause she busied her and enforced her the more stablye and fervently to pray. At the last about the hour of the day when our lord after his passy on of the cross was take down fro the cross/ she descended little and little as she ascended. And by inspiration of our lord she had understanding and knowing that the time was not yet I come where in she should not put her body in such affliction for our lord. Ne that she should leave her faders house in such manner/ wherefore she turned as she came. But when she went out and saw she was alone and beheld the gate of the city long and full fe●re to her age and feblynesse dreading also that her father and mother should ween that she had be lost. She could no more but began to pray and committed her fully to god.  
And anon in a short while by the ordinance and might of our lord she was borne up in the eyre and set in the gate of the city with out any harm/ And anon she went home in all the haste that she might or could. This she told to a Cosyne of heres/ which was called Laxa. But to her father and mother all this was hid and unknown till she came to elder age/ for they wend she had come fro her sisters house that was wedded. Of this that is showed in this chapter in some party. Lapa her mother told to master Reymond  
Which was her last confessor/ and in some party herself/ and of some Laxa her cousin not withstanding that he had great sweetness of all that is I written and said afore/ Save at the last both of her first confessor/ which was I nourished in her faders house/ and of many worshipful and true matro●s of neighbours nigh/ and of other beside nigh to her father and mother/ and to her/    

¶ Of her vow made of virginity and of other virtuous living and marvels which be fill till she came to the age of abylytee/ to be wedded to man/ but wedded was she not ne never would/ Capitulum iij  
SO moche virtue and grace was in that vision/ which is rehearsed in the next ●hapytle tofore that all worldly love and affection was with drawn out from the heart of this holy young maid/ and only the holy love of goddies son and of the glorious maid and mother of our lord Ihesu christ/ stillly and steadfastly was printed in her heart▪ Wherefore she set all thing at nought/ so that she might only win our lord her saviour. And anon she had clear understanding only by the teaching of the holy ghost/ that is full seeming and according to our lord and our maker of nought to be served with all purytee and ●lenues both in body and in soul. Wherefore she desired fully to have and keep the cleanness of virgynytee/ and for that she thought well and knowing her by the teaching of god that our blessed lady goddies mother was the first that found the life of virgynytee/ wherefore this maid conceived in her heart that up that matter she would have recourse to our lady for help and counsel. And when that she came to seven year age/ she took great advisement as though she had be of sadness of xx year of age and continually she prayed our lady queen of angels and virgins that she would vouchsafe to help her and get her of our lord a perfit way to the teaching of the holy ghost/ where by she might do that were most pleasing to god/ and most spedefulle for health of her soul. And in each prayer ever she showed her desire to our lady how sore she desired to live an aungelslyf/ and in the life of virgynytee. And in all this time the love of the everlasting spouse was more fervent fro day to day in this maidens heart/ which love stirred all her soul with out any ceasing unto an heavenly living. And when this wise maid saw how fervent her spirit was in that desire/ by cause she would not quench the spirit/ which that freely and graciously had granted that she asked by a hot kindling of desire. Upon a day than she chose her a privy place/ where no body might hear her/ and where she might speak all a loud with a high voys what ever she would say there with all lowness of body and soul.  
Thus spoke she to our lady and said  
O most blyssedfull Lady and most holy vitgyne/ which first among all women thou halowedest for ever thy virgynytee to our lord with making to him a vow/ of whom thou were made mother of his only son. Thy pity which may not be spoke ne told of tongue lowly I beseech and pray that be none of my merits & notwithstanding mine unworthiness vouchsafe gracious lady to do me so moche grace/ that thou me spouse to him only whom I desired with all the strengths of my soul/ and that is thine holy son my lord Ihesu christ and here I make to him & to the full promise that I shall never take other spouse/ and I shall keep to him my virginity undefouled after my might & pour/ Loo maidens that read this/ Loo vere ye may see how ordinately all the yefts and virtuous working and deeds of this holy maid were disposed and ordained by that everlasting wisdom/ which mightily disposeth all things in softness. In the age of syy year she saw her spouse with her bodily eye/ and took of him his blessing. In the age of seven year she made a vow of virginity. Taketh heed also by what advisement and what order she kept in making her avow. ¶ first she desired and asked to have him to her spouse/ whom her soul loved. After that desire and asking she forsook every manner spouse behoting to him troth and faith for ever lasting. This petition might not be denied. Taketh heed also whom she prayeth/ and for whom she prayed/ and how she prayeth. first she prayeth that lady/ which hath properly inacte the lyberalytee and the freedom of all graces/ and can not but ever grant and give grace. Be a man never so fowl for sin/ she holdeth her self debtor to all both to wise and to unwise She despiseth none/ she opened her hand to each man that hath need/ and stretched out her pawmes to each pour man/ and showeth out her self to all folk as a well that never failed. How should that gracious lady not here that little maid so Innocent and fervent/ which putteth not away from her grace sinful men/ and women of elder age. How should not our glorious lady receive the purpose of virginity of that holy maid/ which graciously first among men found out the holy & clean life of virgynytee. How should our merciful and piteous lady deny this little maid her son/ which drew him from heaven to the earth/ for he should be give to all that believed on him. Now ye have seen whom this maid prayed Scythe now I pray thou for whom she prayed She asked that same/ which he himself taught for to ask which is asked. She sought that same which he biddeth all men to seek that shall be sought. And he himself that shall be sought may not put away ne put of. And the petition of such a thing must needs have grant after our lords promise where he said Askyth and ye shall have/ Speaketh and ye shall find. He said also in another place. first seeketh the kingdom of god and his rightwiseness.  
Therefore when this maid and so busily sought so timely in so tender child's age the son of god/ which is himself the kingdom of god/ How or what manner might it be/ but that she should find what she sought/ or have that she asked/ furthermore now seeth in what manner she prayed or asked that she desired/ and ye shall clearly see that her prayer might not be done away ne voided/ She disposed her self to receive that she asked/ not only for the time that now is/ but for all the time that is to come/ She removed all her obstacles/ she clothed her with a plesable clothing of poverty to him for ever of whom she asked her desire/ She bond herself/ and oblysshed her with a solemn vow as to fore god/ And so straightly restrained her self/ that never the world ne the fiend should let her disposition/  
In all this time there failed her no conditions/ which a prayer should have / but that prayer must need be herd that she asked for her self/ she asked full meekly that was healthful/ & that was all health/ faithfully she stood and steadfastly/ and to represent her perseverance. She made a perpetual vow where by she removed all that should be obstacle for her petition. Here may ye sekerly conclude that needs she most be herd of our lord/ thinketh then sickerly that as she asked so she received of our lord.  
And took her lord and her love for her everlasting spouse of his blysfulle mother as she desired/ and by help of that glorious lady she was coupled for ever to her dear son by a perpetual vow of virginity/ as it shall be proved with the help of our lord by a clear token in the last chapter of this first party. But now ferthyrmore ye shall know that after this vow this maid began every day to wax more holy and holy. And in that tender age she began to take battle with her flesh/ which as yet began never to be rebel. But for all that she purposed to take a way from her flesh all fleshly meet as much as she might. Wherefore when flesh was laid to her/ as it fill oft/ either she laid it to Stephen her brothyr or privily little and little she voided it/ that no body should perceive it. She continued alway her dysplyens/ of which I spoke afore/ and increased 'em more sharply either alone by her self/ or with other young maidens. Also a great weal of othyr souls health began to be kindled in her/ and that was wonderful in such a child's heart/ and singularly she loved all though saints/ which laboured specially a bout the health of man's soul. She had also knowing only by the teaching of god that Saint Domynyk ordained the order of frere prechours for love of the faith of holy church/ and for the health of man's soul. Wherefore she had that order in so much reverence/ that when she saw freres of that order passing forth in the way by her faders how see/ she marked well where they went/ and when they were passed full meekly and devoutly she kissed the steps of their feet. From that time forward/ there wext a great desire in her soul to go unto that order that she might profit mannes soul with other brethren of that order/ but by cause she saw a great obstacle in that she was a woman. Therefore she thought to follow Saint Eufrosyen as men cleped her in childhood wonderfully as for a pronostycation/ that right as saint Eufrosyen feigned her a man/ and went in to a monastery of monks/ in the same manner this maid is purposed to say her a man/ and go in to far country where she was not know/ and take the abyte of the order of frere prechours/ where she might help souls and save them from perishing. But yet not wytfstonding that same thought and purpose abode long in her mind. Our lord suffered not that thought to be performed in dedene brought to execution/ for the love was put from her mind to another end/ and our lord would also in another manner fulfil her desire. In all this time this maid wexte fast in body and increased in age/ but much more her soul increased in virtue. meekness wext fast/ and devotion increased/ faith was more clear/ hope was greatly strengthened. charity multiplied her fervour. And of all this virtues was gendered a virtuous/ and a worshipful sadness of manners/ and of religious put in the sight of all men which considered her deeds. The father and the mother were astonied/ her brethren and sistren wondered greatly.  
all the main of her faders house marveled beholding and perceiving so high wisdom in so tendyr age.  
And among many notable wise words and deeds/ one I will show you here in commendation of that maid. ¶ Hyt befylle at that time after seven year and to fore ten year age that for devotion that her mother had to saint Anthonye. She would have a mass I said in the worship of the same Saint/ wherefore she cleped Katherine her daughter and took her a certain of candles and a certain of silver and said.  
Go daughter to our parish church and pray our parish priest to sing or do sing a mass in the worship of saint antony. And offer these candles and this money up to the awtre. ¶ This maid was glad to do all thing that might torn to the worship of god/ and anon she went to the church and performed her moders bidding  
But for devotion that she had to here mass/ she abode still to the end of the mass. And when all was I do/ she went home again/ but her mother wend she would a comen anon again/ anon as she had made oblation to the priest ¶ And for as much as her daughter tarried so long after her seeming. When she saw that she was come/ she thought to blame her daughter and said. cursed be the wicked tongues/ that said thou shouldst no more come again. This was the manner of some men to say her language to her name that tarried to long out. This maid then of great wisdom heard what her mother said/ and held her still a while/ and spoke no word again. But after a good space this maid drew her mother aside/ And with great sadness of her meekly spoke to her mother and saide ¶ A lady mother when ever I trespass or do aghast your bidding beat ye me with a rod as you thinketh best that I be more ware Another time for it is worthy and right full that ye do so But no thing I pray you for my defaults curseth never good man ne bad/ For it is not seeming for your degree And to me it is a full great affliccion in heart/ while her mother heard these words she wondrid greatly And no marvel was to hear her lytill daughter teach and so wisely inform her In so much that she had no spirit more to blame her at that time for the wisdom that she saw in so young alitill thing Never the less she would not that her daughter had know that/ therefore somewhat she thought to speak again and turned to her daughter and saide/ Why were you there so long/ the daughter saide meekly again mother I heard that mass that yebadde me go to/ And when it was I done I turned home again without any tarrying for I abode nowhere till I come home again Thoo was the mother by the words more edified than she was tofore and went to her husband/ & said Thus and thus hath thy young daughter I spoke/ He than as a good man gafthankynges to god/ and bare it still privily in his heart/ And saide nought again Loo ye maydenns that here or read this book of this oon point all be it that it be one of the lest Yet mow ye we'll perceive how our lord encreceth his grace all weigh in this young maid till she come to the years of abilitee to be wedded/ of the which years ye shall see in the next chapter For of this chapiter I make now an end  
¶ But yet ye shall understand that I had these that be contained in this chapter of the same maid for the more party and some I had of the mother and of other dwelling in her fathers house whyse she was of that age.   

¶ How her fervent devotion was draw which our lord suffered for increase of more grace following. And of her strong patience with the which patience she suffered in her fathers house many Injuries. Capitulunqrtum  
AFter the wonderful and virtuous course of living in the first years of this maidens tender age/ our lords will was in some light default to suffer her to fall as he suffered full oft some of his holy saints/ to that intent that they should the more mightily arise up again/ and live more warly/ and strength 'em to attain to the right way/ and the heythe of perfection and gloriously have the victory of the fiend/ which is ever enemy to man's soul. ¶ These words I say here/ for when she came to the age of the years of ability to be wedded/ that is to say to the twelthe year of her age or little more/ then after the manner of the country she abode still at home and came not out of her fathers house. And the father and the mother then and her other friends & kin/ by cause they knew not the may dens purpose/ they bethought 'em and busied 'em to seek about where that this maiden might worshipfully and parfy tably be wedded and to what prosone.  
Her mother supposed that for the great wisdom that her daughter had/ she should have be wedded to some man of great kyneede/ where for she busied her fast about the bodily apparel and array of her daughter/ and taught her to wash oft her face/ and to comb oft her heed/ and to make her fair here/ and to void all thing that should be dishonest/ or should make foul her face or her neck/  
That when any man came to ask after her for marriage she should be the more seemly and fairer. This holy maid was all of another purpose and had made another vow. all be it she showed it not to her father ne mother/ wherefore utterly she thought no thing to do as her mother bade her/ touching such curiosity. She busied with all her strengths to please god/ but no man in that wise. And when her mother had espied that she had no will to that manner of living/ she was displeased/ and cleped to her Bonaventure her other daughter which was late I wedded before/ And bad her treat so her sister/ that she might array her in bodily apparel as the manner was of women in that country that should be married/ and do as she had bad her do tofore. Her mother knew well that Katherine loved Bonaventure full tenderly/ and supposed that she should be brought in to that more lightly by her suggestyons' than by any other. And so she was as ye shall see after. For by sufferance of our lord she was brought so Inn through speech and example of her sister Bonaventure by many manner ways/ that at the last she assented to her business in apparel of her body/ after the will of her mother/ not wythstonding that stably she kept her purpose never to have husband. But after the grant to her sister and followed her will/ in such array/ she maad so moche sorrow when that she was confessed thereof with teries and sobbing that each body should suppose that she had do some grievous sin: She used oft to be confessed generally: and always when she came to the point she accused herself full hard with weeping & sore sobbing But the confessor all be it he knew that a virtue it is of god: and lowly souls to see in themself default where none is. And where it is but little/ it seemeth him full great/ Nevertheless for asmuch as she accused herself/ and deemed her worthy everlasting pain, for that sin/ saving the mercy of god/ There he asked her whether she purposed or willed in all that time to do against her vow: She said nay, for it came never in her heart. Also he asked again whether she died it to the pleasance of any man. In special: or to the pleasance of all men She answered and said: there was none so much pain to her as to behold men or to be sayen of men/ or to be there men should find her/ wherefore when her faders men that learned dyers craft in her faders house came to any place or chambre where she was. she fled as fast away as adders had come to her so that all men wondered/ She would never go to the window ne to the door of the house to see how men went by the way/ Thenne he said why deserved ye that deed which was but for a bodily ornament everlasting pain: namely when the apparel was not to excessively/ She answered and said that to excessively she loved her sister/ And as her thought more than god as at that time wherefore she wept without remedy and did hard penance: Her confessor would have replied again and said all be it there was some manner excess of love it was but little: And that deed as of himself was not I do for no wicked or evil entencion/ but for vain pleasance of her for the time and that was not against the precept of god/ She heard how her confessor replied/ she life up her eyen to god/ And with a loud voys cried and said. A my lord god what ghostly father have I now which excuseth my sins/ and with a sore grudging against herself/ she turned to her confessor and said/ father think ye that this wretchedfull and most unworthy creature of god which hath received of my maker of nought so many gracious yefts without my labour/ And wythouten any merit should occupy any time in array and vain apparel of this rotten flesh which might or induce a deadly sin: I ween she said hell sufficeth not to punish me: had not the pity of god do graciously and merciful with me/  
After these words her confessor durst no more speak of that matter/ But than after that he busied him to know if that blessed soul had ever in her life be kept wythouten any spot●e of deadly sin:  
So that she had kept fully hole her virginity both of body and of soul: Not only from the sin of fleshly stering/ but also of all manner of sin ¶ And after that he knew how virtuous and how clean a soul she had/ This witness and record he bore of her conversation and both said and wrote that he could never perceive ne find neither by her general confession ne special confession as oft as ever she was confessed▪ And that was right oft: that she had offended against the precept of our lord: But if it were that is told afore the which he might not suppose it were against the bidding of god/ Ne he trowed none discrete man would suppose it/ And also he said that he found her ever so clean fro venial sins that uneath he could perceive by her quotidian confession any manner offence: It was openly known not only to her confessors that knew her conscience: but to all that were conversant▪ with her that never or seldom she offended in word: For either she occupied her time in prayer and contemplation or elliss in good edification of her neighbours/ And as for her time of sleeping/ uneaths she would grawte to her a quarter of an hour And when she should eat her meet▪ yet it may be called a meet. ever she prayed and thought holy meditations thinking of the things that she had learned of our lord in her soul/ More her confession: Master Reymound beareth a true record of her for the time that he knew her and had cure of her conscience/ that it was more pain to her for to eat her meet, than it was to an hungry man for to be withdraw from his meet. And a great torment it was to her body after time she had eat: than it was comely to a fenerous man in running offhis fever/  
And this was one of the causes why she would eat her meet as it shall be declared within forth for to tourmente and put in pain her body: In what manner of trespaas might such a soul be occupied: that alway was occupied so with our lord god/ And yet not withstanding such good occupations. She accused herself so sharply in confession and so wittingly put herself in trespaas and offences/ that if he confessor had not know her conversation: He might have supposed that she had trespassed where she trespased not, but rather deserved meed/  
Loo ye maidens that hearen and readen this book: all this process is for no thing else I said but by that ye perceiven this little default/ In the which this holy maid yield herself so meekly guilty/  
Ye may understand thereby what perfection showeth thereafter by the gracious yefte of our lord the which her confessor rehearseth in this wise. Bonaventura: right as she was busy afore for to array this holy maid as the world asketh/ Right so eftsoons she busied her for to induce her in such array by her counsel to the same apparel/  
She might in no wise incline the may dens heart neither general neither specy all that she should show her bodily presence wilfully to the sight of man/ to that intent only that she should be desired the sooner to be wedded. all though her fervour of prayer: and of sweetness off medytation was slaked and wythdrewen from her for a time:  
at the last our lord would not longer suffer that his spouse the which had so specially chosen should be withdraw and tarried from his special service/ he withdrew from her in this wise- In a time when the same Bonaventura. the sister of the holy maid should bring forth a child she was yet young enough enough of age for to bear children/ Take heed maidens therefore and see by this/ How our lord is displeased with them that been about for to let and withdraw them that would serve him specially in maidenhead and chastity of living/  
This Bonaventura as it is rehearsed after was alway full honest in her manner of living both in word and deed/ But by cause that she busied her to draw her sister to worldly things the which desired to serve our lord specially/ She was smitten of him and punished with a full sharp death Nevertheless our lord yet wrought full merciably with her/ for as it was showed afterward by revelation to this holy maid/ she was in purgatory/ and suffered many grievous pains. And by the prayers of her she was delivered of pain and restored to bliss/ as she showed afterward privily to her confessor. ¶ when her sister Bonaventure was passed out of this world/ than this blessed maid Katheryn clearly perceived the vanity of this world/ and be gan more fervently and more gredylye truly for to be turned to the lovely ghostly clipping of her endless spouse Jhesu christ/ claiming and accusing her self guilty with mary magdalene/ falling down full strait to the feet of our lord plenteously shedding out teries asking Inwardly his mercy/ praying and thinking uncessably for her sins/ that she might deserve to her with mary magdalene the words of comfort of our lord as he said to mary thus. ¶ Remittuntur tibi peccata tua. ¶ That is to say/ daughter thy sins by foryeve the. And so she began to have a singular affection to Mary magdalene For than in that time she enforced herself with all her myghts to confirm her to mary magdalene to have the more grace in forgiveness of her sins.  
Therefore afterward by increase of devotion this follow thereof that our lord god the spouse of holy souls/ and his blessed mother our lady Saint mary gave Mary magdalene to this blyssyd maid in to a mistress and to a mother as it shall be declared more openly with Inn forth by the help of Jhesu.  
¶ After this the fiend enemy to all mankind sorrowing that thus his prey was withdraw/ and delivered all hole from his power/ the which be little and little enforced to draw it to him. And also considering/ that this holy maid increased more and more to run quickly to the tabernacle of mercy of her spouse Jhesu. He thought felly and wylely to let her of her ghostly purpose by the main of her faders household/ besyeng him by advercytees and persecutions to draw her holy to the world/ that she should not be occupied in such ghostly exercise putting in to the the mind of her father and mother and also her brethren/ that in all wise she should be wedded. That they might so by her mean purchase some manner of kindred/ about this business the fiend induced 'em so highly/ that in asmuch as one of her daughters was passed out of this world/ they should be about to recover the harm of her that was deed by her that was a live. So farforth that they were about to seek an husband for this holy maid.  
¶ When this maid perceived and considered the wiles of her ghostly enemy by inspiration of our lord Jhesu. A none mightily and busily she continued in prayer and meditation and excercises of penance to have grace to flee the conversation of men/ and so showed by open tokens to her friends/ that in no wise she was in purpose to be wedded to no deadly ne corruptible spouse. sith it so is and was that she had taken so graciously to her spouse in her young tender age the undeadly king of endless bliss  
when the father and mother & kin perceived verily that this holy maid showed perseverauntly both by tokens and by word/ that she willed never to be wedded to none earthly man/ they thought to bow her heart/ by another mean for to consent to their purpose.  
They called to them a friend of theries a frere preacher the which they loved specially/ and prayed him entyrly that he would go and counsel that holy maid that she should consent to there will. To whom the frere answered and said/ he would do that he might. But when he came to this maid by communication he found her so steadfast in the purpose of maidenhead that by conscience he was so induced to give her wholesome counsell and said. sith it is so that thou art disposed to serve our lord god in maidenhead/ against which purpose thy friends been about to let the. Show the steadfastness of thine holy purpose/ and cut a way all thine here of thy heed/ & peradventure they would cease of there pursuit. As soon as this blessed maid herdethies his counsel/ she wrought there after as though she had I heard it of god. And took a peyre of shears anon and cut away her hairs/ in the which she supposed she had sinned grievously/ and that that she hated so moche/ she cut it away right gladly fast by the head/ And when she had I do/ she covered her heed with a Coyf/ and so went forth all against the common custom of other maidens of the world/ with a kerchyf on her heed after the doctrine of saint paul/ And when her mother Lapa espied this that her daughter Katheryn used thus to cover her heed customably/  
She asked her why she did so/ to who me this maiden gaf none clear answer/ by cause she would nethyr lie ne tell the truth. With that the mother went to this maidens heed and took of her kerchyfe with her own hands. And so perceived that her here was cut awaey than was the mother sorrowful in her heart because her fair here was cut away wailing and crying in this wise.  
Aa daughter what haste thou do.  
Anon the maid covered her heed eft sons/ and went a side To the cry of her mother came both the father and the children marveling what it might be  
when they knew the cau●● of her crying/ they were hugely moved against this maid/ of the which trouble was begun the second battle against this maid more sharper than thenne was the first. But yet to this maiden our lord gaff the victory/ that those things which seemed letting to her holy purpose was to her great help marvelously for to knit her to our lord more mightily Therefore they pursued her openly rebuking her and threating her in word and deed saying thus. Thou wretched creature trowest thou for to escape thus that thou shalt not fulfil our will because that thou hast cut away thine here/ it shall grow again will thou nill thou/ and though thine heart should to breast/ yet shalt thou have an husband. And thou shalt never have rest unto the time that thou haste consented to our will.  
And with that they made an ordinance that Katherine should no more have no prive chambre by herself to dwell Inn/ but that should openly be occupied in the common service of the house. So that the place and time of praying and unyeng and knitting to Jhesu her spoufe should utterly be with draw from her And also that she should see her self so much the more in despite that she was made a common servant. After this ordinance this holy maid was put to all manner filth business/ and the fowl of the kitchen. Suffering every day repreves/ and every day also wrongs and rebuking and dyspytable words were multiplied against her/ that most of all overcomen wymmenies hearts.  
For as it was supposed/ her father and her mother and brethren hadden fond a young man of whose kindred they weren greatly well apaid. And therefore they stirred and impugned her the more sharply that she might the sooner be bowed to their consent. But where that our ghostly enemy the fiend/ by whose wickedness & treacherous works all these things were wrought/ & down wend for to with draw this maid from her clean purpose. There by the help of god she was made most strongest for she was in no wise moved ne stired of all that was done to her. But she made her a prive chamber/ by help of the holy ghost in her own soul/ fro the which prive chamber she made an ordinance in her self/ never for to go out for no manner of business And so it was done in deed/ that she the which first had an outward chamber assigned to her/ sometime stood with out and sometime went out. But afterward when she had made herself in her soul a prive chamber that might not be take from her of no creature in earth/ she went never out. Thes been tho heavenly victories that may not be taken away fro christ's special in earth/ overcoming with out any doubt all stilly enemies  
As holy writ saith. Regnum dei infra nos est That is to say/ the kingdom of heaven is within us. And also the prophet david saith. That all the joy of our lords daughter is within forth. Within us with out any doubt/ there is a clear understanding/ a fr● will/ and a retentyf mind. Within us also is the gracious infusion of the holy ghost/ the which maketh perfit these ghostly myghts rehearsed afore/ and overcometh and throweth under foot all outward adversytres. Within us if we been true vylners of virtue dwelleth that guest/ the which said and saith.  
Confidite ego vici mundum. That is trusteth faithfully that ye shall overcome your enemies/ for I have overcome the world that great enemy. In this blessed lord/ this holy maid Katheryn trusted so highly that she made her with Inn her self a chambre by his help/ for whose love she charged not for to lose the chambre made of man's hands without forth. ¶ But now one thing shall I say/ that master Reymond the confess sour of this holy maid beareth record of that when that he should walk outward by cause other while of great outward business and occupation that needs must be done: This holy maid oft-times warned him and said/ that he should make within his soul a pryvee cell/ of which prive cell he should never go out  
And all be it that he understand her not/ but so overly so lightly. Yet nevertheless afterward when he considered more wittily her words. The words that Saint Johan said in the Gospel fell in his mind where it is rehearsed of crysties disciples in this wise. Ho autem non cognoverunt discipuli eius primum. Sed quando glorificatus est ihesus tune recordatisunt. That is crysties disciples knew not all thing of him as touching his passion first but only. But after time when he was reysen fro death to live/ and glorified/ than they knew more openly and clearly/ And so in the same manner wise/ both to master Reymond her confess sour & to though other that were conversant with her/ it happed marvelously that they perceived more openly and clearly both her deeds and her words afterward/ than when they were with her presently/  
¶ Yette shall I tell you of another holy conseyt and a blessed imagination of this holy maid/ that the holy ghost taught her/ by the which she overcome all wrongs and despites as she told privily to her confessor/ axing of him meekly how she might be perfitly glad among so many despites/ And than she broke out and said/ that she had such an imagination in her self that her father represented our lord Ihesu christ our saviour and her mother our blessed lady Saint mary And her brethren and other many of the household betokeneth the holy apostles of our lord and other disciples of his.  
And for this blessed imagination she served 'em all the more gladly/ so that they were all a marveled thereof.  
And by this blessed imagination she won another great profit/ and as oftr as she served and made mynystracy on/ ever she had in mind her her spouse Ihesu christ. Whom her thought she served. And so she being in bodily kitchen was all way with that holy place that is called Sancta sanctorum. And as oft as she served at meet/ so oft she fed her soul with the presence of our saviour. A high and richesse of endless counsel/ by how many divers and marvelous ways deliverest them that trusten in the from all manner dyseses/ and bringest them in to the haven of endless rest/ delivering them both from the pit and the swallow.  
When all this was done/ this holy maid considering evyr more in her soul the meed & the reward I ordained for her of the holy ghost/ suffered gladly and nought painfully/ all the wrongs that was put to her. And also she encreced continually the course of her labour the more/ that she might have a full joy in her soul. And by cause that it was not suffered to her to have a chambre by her self/ but for to have her chambre openly as other had.  
¶ Therefore by an holy a●uysement/ she chose the chambre of Stephen her brother that had nether wife ne children. Where by days time when he was absent she might be alone. And nights time when he slept/ she prayed after her desire/ so that night and day she sought to see the face of her spouse Ihesu christ/ knocking at the door of his ghoos●ly tabernacle with out ceasing. She prayed our lord uncessably that he would wouche safe to be the keeper of her virgynytee/ saying and singing in in soul with Saint Cecylye this holy verse of david the prophet Fiat cor meum domine et corpus meum immaculatum. That is lord Ihesu I pray that mine heart and my body be kept clean underfowled to thee/ and so in silence and in hope she was made strong in our lord right marvelously. For the more torment and persecution she had with out forth/ the more she was fulfilled with ghostly joys within forth/ so farforth that her brethren perceyveng her steadfastness saiden between them seluen thus we be over come. Her father that was most Innocent of all considering privily her deeds/ perceived that she was lad every day more and more by the holy ghost/ and nought by the lightness of yonthe.  
all these that been rehearsed in this chapter/ her confessor master Reymond had it by revelation of Lapa this maidens mother/ and of lyxa her brother wife and of other also that were in her faders house/ But as for other things that other folk might not know/ he knew by telling of this holy maid in confession/   

¶ Of the victory which she had of them that desesed her/ And that was by a culver which her father saw/ and by a vision of Seynt Domynyk Ca v  
IN the mean while that this holy maid was put in such reprove and shame/ it happed up on a day that she entered in to the chambre of her young brother Stephen. And prayed devoutly leaving the door unshett for it was foreboden to her by her father & mother that she should not shut the door.  
casually thenne it happened that the father entered in to the chambre seeking a certain thing of his sons that he had need to. And as he looked about/ he saw his daughter more god's daughter than his/ praying in a corner and kneeling/ and a little white culver resting up on her heed/ the which culver fled out of the chambre window when the father was entered in to the chamber as him thought Anon the father axed the daughter/ what culver that might be that fled so out of the chambre/ to whom the daughter answered and said/ that never she saw culver ne other bird in the chambre. Then had the father great marvel/ and kept all these words privily in his heart. from that time forward there began graciously to increase in that holy maidens soul an holy desire/ which nevertheless was begun as it is rehearsed afore in her childhood/ and now afterward it was renewyd for tuition and disease of keeping of her maidenhead or virgynytee/ and that desire was no thing else but for to receive the habit of the order of frere prechours the which order Saint Domynyk was both foundour and father. There she prayed both day and night to our lord that he vouchsafe to fulfil her desire.  
And thereto she had a great devotion to Saint Domynyk/ as it is rehearsed afore to a worthy and a fruitful lover of souls. almighty god therefore saw how wisely and how mightily his daughter as a young knight fought in battle/ and with what fervour of devotion she busied her to please him with all her desire/ he would in no wise deceive her ne defraud her of her holy purpose.  
But for the more sickerness he comforted her with such a vision.  
¶ This holy maid on a time had a vision in her sleep that she saw many holy faders/ & many divers foundours of the order of the frere prechours/ amongs whom she saw saint Dominyk that she knew well I now/ holding in his hand a fair white lily/ the which lily seeming to her was all a fire as the bush that Moses saw/ & yet was not burned. When this holy faders all in general & each in a special gaf her counsel for her more meed that she should cheese oo Religion of their ordinance in the which religion she might yield due service to god. She turned herself hole to saint dominik/ & so saw in spirit how that the holy father saint dominyk came to her & brought in his hand an habit of sustris the which sisters been called sisters of penance of saint Domynyk Of the which sisters there was ne yet is no little number in the city of Senee. And when this holy father saint domynyk came to this maid he comforted her with such words & said Dought be of good comfort/ & dread no manner of peril for right as thou hast desired this habit: she thought she received it and thanked almighty god and his worthy confessor Saint dominic not with a little gladness but with joyful tears that so perfyghtely had comforted her: And so with weeping she awoke & was restored to her bodily wits.  
¶ And when she was awaked she caught comfort and bodily strength of this vision/ and took so great a boldness of the trust that she had in our lord/ that the same day she called her father and mother and brethren togethers and said to them boldly in this wise/ Sometime ye said unto me/ and treated me long time thereof that I should be wedded to a corruptible and to a deadly man & though I had abomination of such wedding in mine heart as ye might clearly perceive by many diverse tokens if ye had I would yet for the reverence that I should show to my father and mother by the biding of god unto this time I excused me never clearly to you/ but now by cause I may no longer be still I shall declare to you openly mine heart and purpoos/ The which purpoos it is not conceived of new: but of childhod unto this time▪ therefore I will ye know it that in mine childhod I made avow of virginity and serve our lord saviour of all the world/ and his blessed mother glorious virgin marry. our glorious lady/ not chyldely but with a sa● and a long avysement. And for a great cause/ I made avow also that I should never take husband but him alone: Therefore now sith I am come by the sufferance of our lord to a more perfect age and knowledge and underston ding wit/ wete ye right well this is the same purposes which is so mighty and stroonge in mine soul that it were more possible hard flint stones rather to be made nesshed. than mine heart should be withdraw fro this holy pnrpos and therefore the more ye labour about this thing/ the more time ye lose: Wherefore I counsel you that ye leave of all manner such treating of wedding as touching mine person/ For therein shall I never fulfil your will/ by cause that I should rather be obedient to god than to man/ therefore if ye will have me such one in your house that I now serve god in this purpoos and for to be a common servant to serve you all/ I am ready in all that I can or may to do you service gladly: And if ye will receive me but for this cause that ye will put me out of your house/ I do you well to wete that in no wise mine heart may be withdraw fro this holy purpose/  
¶ I have an husband and a spouse christ Jhesu so richly and so mightily that will not suffer me in no wise to lack no thing/ But he will minister to me all that me needeth:  
When she had said all these words all that heard her speak fill in weeping/ and by cause of her plentnously sighing and sobbing/ they might for that time give none answer: They consyderid to the holy purpose of this holy maid the which they might not with say ne withstand: & they behold also how still the maiden had I kept her: how clean & how pure unto that time/ & how bodily she declared her consciens by words of great prudence/ & also over more they saw openli that she was rather diposed for to forsake her faders house than for to break her holy purposes and so they had no more trust of her wedding/ wherefore it liked them better for to weep than for to give her answer/  
within a little while after when they had ceased all her weeping: the father that loved her so tenderly had dread of god and dread god/ so highly had mind of the coluer that he saw and of many good deeds of the which she used/ The which deeds he greatly marveling gave her such an answer and said/ dear daughter god forbid it that we should any thing will or desire against the will of god. For the which will/ and fro the which will we know well this holy purposes cometh fro/ Therefore it is so that we been taught by long experience. And now openly we see that thou art not stirred hereto by the lightness of childhod: but by fervent charity of god/ Make thy vow therefore freely/ and do as the liketh and as the holy ghost teacheth thee:  
¶ And fro this time forward we shall never let the from thine holy purpoosne thine ghostly excercise/ but only pray for us busily that we may be made worthy to the promise and the behest of thine ghostly spouse whom thou haste chose by his special grace in thine tender age: ¶ Thenne he turned him to his wife and to his children and said none of you from this time forward be to mine dear daughter grievous. None be so hardy from this time forward to let her in any wise to suffer her to serve her spouse freely/ and she to pray for us be silly/  
We might never have found a better husband to her then he is. the which vochesauf to be so near of our kind for to wed our daughter and have her to wife/ Therefore we have none cause to pfayne us sith it so is that we have received now for a deadly man▪ undeadly god and man to be her spouse/  
¶ When the father had said these words with weeping and with wailing both of them, self and also of other that heard them and him speak and namely of the mother that loved this maid in manner fleshly. thenne this holy maid Katheryn joyfully thanked our lord that brought her to this victory and also her father and mother with all manner of lownesses: dysposing herself to use profitably the licence that was granted to her And this is the end of this chapter:  
¶ But now I will ye known that redyn or hearen this book that Master Reymound confessor to this holy maid knew never by revelation of the father that saw the coluer the which rested on this blessed maidens heed for the father was deed or than Master Reymound knew this blessed maid. But he knew it by revelation of Cousins that dwelled in the faders house. the which cousins recorded and bare witness that the father saw such a culver with her oft times And therefore he had her in great reverence. and he would in no wise that she had be letted or troubled/  
¶ Of the vision that she saw of saint Domynyk both master Reymound & her confessor afore him knew it by telling of this holy maid. And when master Reymound examined her of the words that she said last to her father mother and brethren: and how she byhad her in her pesecutions: she told him all by order meekly as it was/   

¶ Of the hardness of her bodily penance & of affliction: & what persecution she fuffred therefore of her mother Capitulum uj  
When this devout maid had received so large a licence that was granted her of long time desired afore/ She began right quickly for to dispose marvelously all her life to the service of god: ¶ at the beginning she asked to have a little chambre to herself/ and so had it: wherein she purposed to tourmente her body with penance as in a wilderness that she might have the more freedom of soul for to serve our lord/ How moche and how hard penance she used in tourmentyng of her body/ And how great love she had in seeing of her spouse in that little chambre: there may no tongue suffer to tell/ Nevertheless I have rehearsed some what in general of her great penance/ And now I purpose to tell you maidens in special under few words the hardness of her penance/ so that ye of the great virtuous herbs of her holy living may taste somewhat of the fruit that grown about the herber both of the first and of the last/ And for the conditions and the kyndis of the fruit: it shall be declared by the help of god afterward And the cause why that in this place is rehearsed some what of her fruit full virtuous living is for nothing else/ But for the maidens should be the more able and readier to ghostly exercise: In this little chamber that was granted her: oft times she considered sweetly the ghostly works of our old faders of Egypte. And in ghostly werkys was to her so much the more marvelous, and that she had the true knowledge thereof in her faders house without ensample or doctrine off other/ first I shall tell you of her abstinence of meet and drink fro her childhood in to the time that she came to that age/ She eat full seldom flesh as it is rehearsed afore/ but when she was come to this age and this special freedom. she forsook utterly eting of flesh so far forth that belong of custom and use that she had in forsaking of it:  
It was so light some to her that it was a pain to her for to smell it as she told her confessor privily in confession and by cause ye should have none greater marvel hereof. I shall tell you of another great abstinence/ When her confessonr perceived in a time that she was greatly wasted and feebled in body for she received none such meet and drink that feeble folk should be comforted with/ He gave her counsel that she should put in her cold water that she drank/ sugar or a little sugar roset: Whereby her spirits might the more be quickened/ With that she tovenyd to her confessor and said/ A little life there is left wit in me the which me seemeth ye would it utterly were quenched/  
And when her confessor had asked her why and knew her excusation/ He understood by her words that she had so used her to bitter meats and unsavoury drinkies. that all manner sweet thing was noyous to her body/ by cause her disposition was turned in to a custom: And so it was to her of eting f●esshe. as it is rehearsed afore: And when she should drink wine as the country foryevyd after the time she had licence to keep her chambre: she meddled that wine so with water that it lost both his taste and his savour/ and also a great part of his colour/ But afterward when she was xv year of age she left all manner of drinking of wine and used to drink cold water: And all manner sudden meet out taken breed alone/ She withdrew fro her by little and little every day somewhat/ and within a little time after she held her to breed and raw herbs/  
¶ at the lazy when she was twenty year of age or there about. she left eting of breed and held her only to raw herbs: Then afterward she came to such an high state of living. nought by use and kind as it shall be declared openly ynogh withinforth by the help of god/ But only by miracle that all be it: her body was oppressed greatly with many diverse sickness and great travails: The kindly of digestion in the body had no place in her: and the stomach also used not the might and the use of his office of defyeng:  
And yet the strengths of the body notwithstanding her strength living both in meet and drink were never the feebly ere: so that than her confessor recordeth of her/ all her life was miracle. She might never do that she deed by strength of kind as physyens said and told afterward to her confessor: but only by miracle.  
All these things shall clearly and play nely by the help of god openly be declared within this book afterward. But as for the conclusion of her abstinence fro the time that her confessor Master Reymound knew her as he recordeth of her is this that she lived not with no meet ne drink that was nourishing to her. ne she had none comfort of none kindly strength: And yet nevertheless she suffered gladly all manner dyseses and labours: How came she to this state of living trow ye truly not by bodily exercise and use. But rather by fullness of the spirit I shall tell you in what wise the fullness off the spirit some time rebonudeth in to the body. there it is made subject & according to the works of the spirit for there the spirit of a ghostly creature is fed with the gifts of ghostly graces/ the body suffereth the more pacientli above natural strength of his own needs: who would be in dobute hereof I trow none reasonable creature/ whether martyrs in her holy martyrdom suffered not gladly above natural strength torment and misery of their bodies in her passions/ I trow eyes/  
And fro whence cometh this trow ye/ but of fullness of the spirit/ This is oft times known by experience in our days: that if a man or a woman be occupied in god's service devoutly/  
He reketh never how long he fasteth and never to speak with creature/ but when he ceseth of the special devotion/ And is occupied in outward bodily business/ it is hard for him for to fast & do as he died before/ Whence cometh this grace/ but only of the fullness of the spirit that comforteth the body: the which accordeth to the works of it/ & all be it that this is a gift above nature yet naturally the spirit otherwhile communeth with the body: And the body with the spirit both in good and evil In these words I deny not/ but that their been some the which may fast more easily than some. But simply for to fast and abstain long time together in this life/ me seemeth it is inpossible by nature thus moche is rehearsed of her great abstinence for this time/ taketh heed also of another thing that this holy maid tormented her body with: beside all her abstinence/ She made to her a bed all of boards without any other stuff: otherwiles she would sit or stand in holy meditations & other while kneel & pray: & alway when she would sleep she lay coun without any doing away off her wearing clothes. For she wearied alway woollen both next her body and without some time she used the hair or the cilyce, and that she left afterward by cause as her confessor supposed/ That she that was clean within eschewed uncleanness without that is engendered of the cilyce or of the hair/ But for the hair she used an iron chain next her body evyr sitting fast to her sides without any remevynct or ease/ unto the time it indented the skin/ And made a mark there upon as it had be forbrennyd: As her ghostly daughters and her fellows told after ward to Master Reymond her confessor/ the which ghostly daughters and fellows oft times for diverse sicknesses that she suffered constrained her for to change/ her clothes and for to wash away the sweet.  
And therefore her confessor afterward by cause of her great sickness that she suffered a little before that she should be deed constrained her by obedience that she should leave her chain. All be it she would not do it by her good will.  
Evermore she continued in waking till the day dawed on the morrow as it shall be declared more opynly here afterward. After that by little and little our lord gave her grace to overcome sleep/ that uneath she would sleep half an hour in two days: And unnethies she would receive that half hour but as sickness coustreyned her thereto/  
And she would say otherwhile to her confessor that the most travail that ever she had. was for to overcome sleep/ It was so hard a battle for her or she might have the victory of it. Yet more over as her confessor recorded off her if she might have found any body that could had understand her and commyned with her of virtue: And of the goodness of god it should not grieve her though she had been without meet or drink and slept an hundred days and an hundred nights she should never have be weary but rather the fresher and she gladder/  
She told oft times to her confessor that she was never so well refrysshed in spirit in this life/ as when she might find with whom she might commyne of the goodness of god: And that knew well though the which were conversant with her.  
¶ This was openly perceived in her when she might have leisure to speak off god/ that though things of virtue the which were hid in her heart/ appeared strongly by ghostly gladness in the body outward/ ¶ And when she had no leisure to talk of our lord then she was feeble: Hereof beareth witness her confessor: Master Reymound/ to the worship of god and of his own shame that oft-times When this holy maid would speak of the goodness of our lord and of the great miseries that he showed to her. by cause of the long time of her continuance in speaking And also by cause he was far from her loving as he said himself/  
He fill in a slombring/ and alway she continued forth in speaking: For she was raised up by love in to the breast of our lord/ nothing perceiving that he was a sleep. till a long time afterward:  
And when she perceived that he was a sleep/ with a great voys she awoke him & said: why lose here ye the profit of our soul for a little sleep: speak I to a wall or to you/  
¶ furthermore she desired above all this to follow the stappes of the holy father Saint dominic/ And that was in this wise/ she received every day theyes discipline with an iron chain: The first discipline was for herself. The second for all though that were a live And the third for them that were deed/  
¶ Thus we read in the legend of saint Domynyk that he used continually/ & therefore she used the same long time afterward. ¶ But after time she was feebled with sickness that she might no longer use it. ¶ And when her confessor axed of her privily how & in what wise she used that manner of penance/ with a great shamefastness she knowledged to him. ¶ That in every discipline she occnpyed an hour and an half/ so that for the most party the blood followed foo the shoulders down to the feet. ¶ Loo maidens what perfection was in this holy maidens soul/ that thrice in the day let her self blood for God's love/ shedding her blood for his blood. See●ye not in what virtue she was of/ that with out any example or information of any man in earth that used such great penance with in her faders house  
readeth Saints lives and writing of holy faders of Egypte/ leaveth none unsought/ but searcheth over all/ and espy whether ye find any like to her. Ye shall find Saint Powse the first hermit lived long in desert. But a crow brought him every day half a lof to his meet. Ye may also find saint Anthonye a full holy liver and did great marvelous penance/ & yet he went to divers ankries about/ and of each of them he gathered some flowers of virtue. Ye may also find of Saint Hyllaryon an holy liver. Yet as Saint Jerome saith/ he was first informed to virtuous living of Saint Anthonye and ro went to desert and there mightily overcame his enemies. Ye may find also of Macharye and gluttony and many other which is long to tell of/ that had teachers to virtuous living/ one or moo/ both in word and also in exsaumple/ what in desert/ or in Religion And this holy maid had nethyr her doctrine to virtues in religion/ neither in desert But in her faders house without any information or example of any man in earth/ and there to came to a great perfection of abstinence/ notwythstondynge the manifold letting the which she suffered in her faders house Shall I yet say more of this maidens commendation I pray you lystene a little while & I shall tell how holy writ maketh mention that Moses fasted twice forty days/ with out meet and drink/ and Ely ones/ and our lord Ihesu cryst also as the Gospel saith/ that they fasted more by many years continued Holy writ telleth not. Saint Johan baptist though he were in desert he lived by honey soukeles and herbs. But simply that he fasted I find nowhere I written.  
Of mary magdelyne alone her story maketh mention of her life that she fasted every year forty days to guider with out meet or drink three and thirty years following/ leaving in a Roche of the see. There for I trow it was that our lord and high blessed mother committed her to this holy maid for to be her may stress and her mother as it is somewhat I touched afore. And as it shall clearly be the declared afterward by the help of god. By this may ye know that this holy maid had a special yefte and a singular grace of god. Not that she is preferred in holy living above all the Saints/ the which ben rehearsed afore.  
For that were a full odious comparison. So for to make such likeness between Saints/ among which saints our saviour Ihesu christ is I nempned/ to whom for to liken any saint in comparison of holy living/ that should be even with him/ it were blasfemye/ all though other saints which been named/ they be not rehearsed for to make likeness in merits of living/ but that ye shall consider and take heed first of the great magnificence of our lord Ihesu cryst/ that every day by his gracious plenteous largeness multiplied his new yefts and grace/ where with he arrayeth ghostly & maketh perfit his chosen souls. Another also that ye shall consider and take of the great singular worthiness in her was no Injury ne wrong to other saints For holy church singeth and saith specially/ & singularly of every saint by himself. Thes words of Solomon. Non est inventus similis illi. That is none I found like to this: These words must be understand of the great might and large freedom of our lord/ making holy and perfit his chosen souls. The which may & will endow & array every saint singularly with a special gift of grace with out any wrong of other. Of all this matter now I shall cease and proceed forth in the first purpose By these conditions of abstinence of this holy maid/ may be understand clearly that she was lean in body/ that with so many herdenes of penance and sharp afflictions was so often times tamed/ and all was for to make her body buxom and subgett● to the service of the soul. On a time her mother Lapa told to master Reymond her confessor▪ Thought that her daughter tormented so holy her body in penance/ she was of so great might & strength in body/ that she would with out any grievance life up on her shoulders a borthen that was I now for an horse for to bear/ & bear it up in to an high garet above two long steyers For she was that time as she said twice so great in body than she was afterward at the age of xxxviij when she had continued in so great penances. Hyt was no marvel and so it is/ for but if it had nought I be that our lord had kept her by miracle/ it had be no marvel though she had be all wasted away. For at that time when that her confessor master Reymond knew her/ she was a full slender creature and that was no marvel. For the spirit increased in virtue/ the weyker wexxd the body as though it wer● overcome of the soul/ & not withstanding all this she would ever labour gladly and namely for the health of souls. All be it she suffered great sickness in her body/ for the spirit which was so strong within sustained and comforted the feeble body with out. Now shall I cease here of/ and torn again to the first matter of this chapter. When this holy maid had full grant and licence of her friends for to serve our lord in her little chambre assigned to her/ and there began full fervently for to styghe up ghostly to her heavenly spouse. The serpent our old enemy the fiend though she had overcome him divers times afore. Yet he cess not for to assaylle her estesonies.  
He stirred Eve his daughter. Lapa this maidens mother by a carnal love that she had more to the body of her daughter than to her self/ for to let her of her penance For on a time when the mother came to her daughter/ and espied how she beat her self with an iron chain/ she cried wailing with a loud voys and saide. A daughter what dost thou/ thou art but deed/ for thou sleest thyself/ alas who hath counseled my daughter hereto/ who hath stirred her to do this.  
And so with crying and wailing this old woman tormented her self as she had be a wood body with t●ryng of her clothes & of her here/ for she thought her daughter was but deed. By the noise of this crying all the neighbours were stirred about for to come Inn and see what this old woman eyled. When they came they saw how this holy maid had made her a bed all of bare boordies where on she rested when she would sleep.  
And with violence her mother took her out of the chambre and brought her to her own chamber there she lay/ for she thought that she would make her sleep in her own bed with her. And when this holy maiden saw this/ by wisdom of spirit she showed great gladness in cheer and kneeled down a fore her mother praying her meekly with esy words that she would vouchsafe to put away all her stering and unpatience and be esy/ for she was ready to obey to her as she would have her ready for to lie with her as she would bid her. When she thus wisely p●syd her mother for to keep her in quiet/ she laid her down by her in that one side of the bed/ and had there sweet meditations that she was wonts to have. After time her mother was a sleep/ she rose up privily and went again to her holy ghostly exercise. The fiend eftsoons had envy hereto that she should so increase in virtue/ stirred her mother the second time again her. But there again this holy maid used this prudence by cause she would no more make▪ her mother sorry with her/ she took privily a post and laid it in her bed under a sheet and clothes above/ that the mother when she would comen and visit her should suppose that it had be she/ the which had lay there under the clothes.  
And yet nevertheless she kept her common dystome of hard lying/ as she did afore/ it was not long time after/ but that the mother espied this well/ & when she had espied it she said to her daughter in this wise. Daughter I see well all my labour is in vain/ I may not change the from thy purpose/ ease it is to me for to let it over pass lightly. And therefore go and sleep there on thou art I wonts. And so she was overcomen with the steadfastness of this holy maid and suffered her ever afterward to live as the holy ghost stirred her. Thus endeth this chapter. Some things there been rehearsed there Inn that her confessor master Reymond knew and had revelation of by the holy maid Katherine▪ As is of her great abstinence and other sharpness of penance/ and of her manner of working in them/ and some thinks he knew by revelation of her mother Lapa/ and some of other divers matrons that were conversant with her. But some things he knew by himself/ namely of her singular & gracious yefte of abstinence.   

¶ Of the last victory that she had in a bathe. And how she took the abyte of Saint Domynyk Which she had long time desired tofore. Ca seven  
When this holy maid was restored again to her devout exercise the more that she perceived that the enemy of all mankind was busy for to let her/ the more fervent she was in her ghostly exercise. Every day she wailed & every day she wept/ axing and praying our lord devoutly that he would vouchsafe to give her grace to receive the abyte of saint Domynyk that she had long desired. The which thorough his great ●yt●● was be hot her by our● holy father Saint Domynyk in a vision. For she was never sicker in herself to keep the purpose of maidenhead unto the time she received that holy abyte she wist well that after time she were arrayed with that abyte all manner speech of her wedding should cease/ and she should be suffered for to serve her ghostly the more freely. Wherefore she prayed her father & mother that they would give her leave to be one of the sisters of penance of say t● Domynyk/ that been called in common speech of the city of Senee sisters of the mantle. And overmore she prayed to the same sisters that they receive her to the same abyte among theyr● holy number. To this asking the mod was not well apaid/ all be it she said not ones nay/ but ever she was about as much as she might for to withdraw her from her great penance that she used. And for this cause she purposed on a time for to go to an hoot bathe/ or for to be bathed & her daughter with her. That assoon as this holy maid had felt any manner comfort & solace to the body by that bathing by little & little she should have left her great penance▪ This was not done without will of the fiend/ the which busied him in that he might to with draw such a fervent soul from the ghostly calling of her heavenly spouse He taught this sinful woman Lapa this maidens mother full privily his malicious wills Nevertheless by cause there may no counsel prevail ne have the mastery against the counsel of god This holy maid that was armed with the armere of victory both in her right side/ and eke in her left side turned all the fiend is treacherous wills to great profit of her soul. When she came to the bathe/ she found a new manner bathing in her soul/ how that she should torment her body among the delicious baths. She went to the condyt● there the hot water came Inn to the bathe & there she sat all naked and suffered patiently the hot water burn her tender naked flesh the which was more pain to her/ then when she beat her with a chain Now shall I tell you how her confessor knew it. In a time her mother Lapa told master Reymond afore her daughter how they went for to be bathed/ & thenne this maid privily told him how she was bathed/ and how wisely she asked leave of her mother when she was there that she might be bathed by her self when all folk were gone. For she wist well if her mother had seen her she might not do as she did And then her confessor axed her how she might suffer so great heat with out peril of death. This maid answered to him & said full simply/ that when she sat in that bathe/ she thought busily upon the pains of purgatory & of hell/ praying to our lord whom she had so highly offended/ that he would vouchsafe to torn merciably though pains that she had deserved in to that temporal pain that she suffered gladly. Of his mercy she had so great gladness in her heart/ that all the pain was right sweet to her & therefore her body was no thing hurt there by/ though she felt pain. When she had told this tale/ her confessor went home/ & she again to her penance that she was wont to use And when her mod that perceived/ she had no more hope though of her changing. But yet she ceased never with out grudging of the penance that she used. Of the which grudging this maid her daughter lyghtt●ly suffered it over pass with a defeere having myude rather of her holy purpose/ & excited & stirred her mother every day that ●he ●hold go to the sisters of penance of saint Domynyk for to pray them that her daughter might receive them abyte of penance that she had so long time desired: The mother seeing that she might have no rest for her daughter/ she went to the sisters of penance & prayed that her daughter might receive the abyte amongs them.  
To whom they answered & said. That it was not her custom to receive maidens/ ne young women to that abyte/ but only widows of sad age and of good name & fame that would fully give 'em to gods service For sith it is so that sisters of that abyte be not enclosed up/ but everich of them lived at home in her own house/ it were full necessary that each of them were of such sad age that they might & could govern themself sadly. The cause why these sisters of penance answered thus/ it shall be declared by the help of god openly I enough in the next chapter that sueth. When the mother had this answer she went home & told her daughter/ the which answer was to the daughter full gladsome/ & to the mother not full hevysom. Nevertheless yet this holy maid mistrusted not/ for she wys● well her purpose should be fulfilled that was behot her of so glorious a father as Saint Domynyk. And therefore eftsoons she prayed her mod that she should not cease/ but go to these sisters again & pray them with asmuch instance as she could/ that she might receive that abyte. The mother did so/ & brought again the same answer as she did first Then ne soon after it happened that this maid fill seek in body/ the which sickness comynly young folk been vexed with or than they come to a sad age. And yet p●raduenture that passing he●● that sh● suff●ed in the hot bathe might be cause there of/ all be it that it was the will of god that it should be so. All the skin of her body was full of bladders & biles/ that uneath she might be know. And there to also she had a strong fever. The mother seeing that her daughter was so seek all though she loved her sons & daughter tenderly Yet this daughter whom that she nourished with her own milk she loved more tenderly/ & therefore she was the more sorry of her disease. And she knew no cause where of this sickness came For such a sickness might not come of abstinence/ but rather of supfluyte. And also that same time it was common sickness to young children & young maidens And therefore she could not dame where of the sickness came/ & what ease & remedy she might do there to/ she did both in words of comfort/ & also in deed/ sitting all way by the beds side by her. But the sicker the daughter was in body/ the stronger she was in her holy desire/ wayteng after leysyr to constreng her mod in manner for to pursue to fulfil her desire wisely & sweetly she said to her mother.  
Good dear mother if ye would I were hole & ferde well/ I pray you beth about that my desire may be fulfilled for to receive that abyte of penance. elys I wot well that our lord & saint domynyk the which have called me to there service will so ordain for me/ that ye should no longer have me in this life. When the mother heard this oft● & many times rehearsed to her/ she being a feared lest she should have deyde/ went to the same sisters again & prayed them so entirely of the abyte/ that they were overcome with her prayers & so granted her in this wise. If your daughter be nought over seemly in body/ & over f●y●● in beauty/ we shall graun●● your asking & receive her And if she be to fair we dread us of the peril of slandre/ and of malycyou● living of men in these days. And for this cause we dare not consent to receive her in no wise.  
To whom the mother answered & said  
Cometh and see her & eve ye the doom whee she be fair or not. There were sent two discrete matrons chosen among them with Lapa for to see this maid both of disposition of her body/ & also for to search her desire of soul When they come they found this maid lying seek in a bed/ & therefore they might not clearly know the disposition of her body for sickness. Nevertheless as by her words they knew her fervent desire of soul to the service of god/ & were greatly astonied there by. And also glad seeing so young a maiden pass in virtuous ryving many old matrons/ wherefore they took her leave joyfully greatly edified by her words & told their fellows with a great joy what they hard & saw. When these sisters heard this/ by counsel of the freres they received her with oon will & one assent amongs them sending word to the mother/ that also soon as the maiden were hole/ she should bring her to the frere prechours/ that she might r●ceyue the abyte of Saint Domynyk/ the which she had so long desired in presence of the brethren & the sustrens of the same abyte as the custom is. When the mother told these words to her dought she was glad that she wept for joy & thanked our lord & saint domynyk that had fulfilled his promise and byh●st.  
then she began to prey to god that she might be hole of her bodily Infyrmy●●/ for to fulfil her holy purpose in receiving of the abyte/ lest she should be let & delayed of her desire/ for that bodily seke●●sse. And there she was first glad of her bodily sickness with meek sufferance. Afterward she was as heavy thereof beseeking our lord with busy prayers that he would wouchelauf to deliver her with out any tarrying of that sickness the which letted the purpose of her desire/ & as she prayed our lord granted her/ for with in few days afterward she was hole.  
Our lord would not always of his goodness deny the axing of such that confirm them ever with all their business to fulfil his will For what ever she axed or desired she referred it to him who me she loved with all the mights of her soul/ and to who● service she offered her self all hole body and soul/ whom she was restored of bodily heel. all be it the mod was about to tarry her of her purpose longer tyme. She made such Instance to her mother/ that the day and hour was assigned when she should receive her abyte/ the which abyte she received with a great ghostly gladness/ when the mother and the daughter were come to guider to the church. The frere that had the charge of the sisters arrayed that holy maid with that manner of abyte in presence of them all of the colours of white and black in token of Innocence and me kenesse/ the which abyte holy faders of Saint Domynykes order ordained for to be had. So that by the whiteness is understand innocency/ and by the blaknesse meekness. For as master Reymond her confessor recordeth and writeth▪ There was none abyte so well according to her conversation of living both Inward and outward. then this maiden with all her might ●●o that time forthward mortified her body in slaying of the old lust of sin with all his branches of pride/ in the winning of the very meekness/ the which meekness betokeneth the mantel of black that she had received. also she busied her with all her mights for to keep the innocency of virgynytee and maidenhead/ not only of body/ but also of soul to her endless spouse Ihesu cryst/ the which is very light for to receive by him fairness of virtuous living/ the which fairness is betokened by the white cote under the mantel. If her abyte had be all black or all white/ though two things meekness and innocency might not properly be understand thereby. And if her abyte had been grey russeth/ it might represent mortification. But not properly puryte and cleanness of soul.  
This was the cause why the sisters at the beginning denied her this abyte lest she had not be able to bear it in meekness and cleanness of heart/ dreading of her young age. when that holy maid had received that abyte/ it become her better than it did the matrons.  
Therefore it had not be well do/ that it had be denied her/ which abyte was ordained afore of holy faders in token of innocency. sith it so was that she passed in cleanness all the chastity of wedowhode. Of one thing her confessor Master Reymond recordeth and writeth that/ that abyte had never his full perfection in the city of Senee unto the time that holy maid had I take upon her for to were it. She was the first maid in that city that took it up on her/ the which many maidens afterward received also. So it might be song of her that verse that david the prophet speaketh of. Adducentur regi virgins posteam. That is to our lord god endless king/ many maidens shall be brought Inn after this holy maid Katherine.  
¶ How this maiden encreced it shall be declared afterward by the help of god/ But now I shall make an end of this chapter and proceed forth how this holy abyte began of this holy religious estate/ lest for default of knowing there of/ the opinion and the fame of this holy maidens virtuous living might be lessened thereby in some men's hearts/ as for the matter the which is rehearsed in this chapter master Reymond recordeth and saith that he had it by relation of her mother/ and of her self And as the abyte it needeth no proof/ for it is known openly enough.   

¶ Of the beginning and the foundament of the religious state of the sisters of penance of Saint Domynyk/ and where of came the manner of living of though sustren. Capitulum viij  
All though that will read this present chapter following/ they shall find written as it is recorded of many faithful creatures in diverse parties of italy/ many worthy acts and deeds of our holy father saint Domynyk. That glorious worthy confessor of christ/ Tutor and defender of the faith of holy church saint Domynyk also teacher and enfourmer of the good state of perfit livers overcame mightily both in Tholose and also in lombardy. What by himself and by his brethren/ many heretics: So that in the time of his canonisation at Rome was proved openly a for our● holy father the pope that an hundred thousand heretics and more were turned by his preaching and showing of miracles in lombardy alone/  
¶ Nevertheless that venomous doctrine of the heretics had so enfected the people souls that almost all the possessions of holy church were in laymennes hands keeping it as here own heritage And that caused Bysshoppe● to go about and beg. For they had none power never to withstand her heresy for the default of temporal substance/ ne for to relieve clerks and pour folk after the dew of her office/ This considered our holy father Saint domynyke & might in none wise suffer this myscheff in holy church for the great and entyrly love that he had thereto he chaas a worthy life of poverty both for himself and also for them that should be his followers  
And then began to pursue forth for the right of holy church assosyeng● to him certain lay people that d●ed god and that he knew well and so commoned with them of the ordinance of an holy living that should recover again the richesses of holy church and defended it mightily ever afterward/ & faithfully against heretics by common assent such a life was so granted and ordained.  
¶ For there that our holy father Saint dominic found any well willing folk to such a living/ first he induced them for to swear that they should keep and observe all the things that should be rehearsed to them to the uterest for to put her goods and her life therefore in Jeoperdye: and le●te this holy living should be let by such that we●● wedded/ He made also wives to swear that they should also not let her husbands to maintain in such a pour living the right of holy church: but rather should help them to her power in all that they might: And to either party this holy father saint domynyke he byhote them sickerly if they kept this purposes: endless life for her meed/  
¶ Thomas men that took this holy life upon them were called friars of Crysico knighthood/ Nevertheless by cause t●ey should beknowned fro other by some token and that they should have some manner of business above the usage of other lay people: He gave them the colour of his own habit that both men and women of the same knighthood of Ihesu christ should were white and black.  
So that either colour should apere outward in token of innocency and meekness: Evermore he assigned them to say a certain number of Pater nosters: & ave maria. That they should be occupied at every hour of divine service day● by day▪ when this was do after time saint domynyk passed out of this world to bliss of heaven & by increasing of miracles was canonized in the court of Rome: The f●●res & suster● that first were called of the knighthood of Ihu cyr●● to amo●● singular▪ worship of the founder of saint domynyk changed her name by a cumin ass●t/ & were called f●●ers & sisters of the penance of saint domynyk/ & the cause why them thought that her first name should be changed was this/ they saw that by the merits & miracles of saint domynyk: & by the preaching of the friars their cursed heresy was cause/ wherefore them thought that it was not much needful to be occupied in such outward battle of preaching but rather wythinward battle against her ghostly enemies/ they chose therefore to be called friars & sisters of penance/ At the last the number of friar prechours increased so hugely/ among whom was one as a clear shynning star: Saint peter both martyr and maid/ the which was martyred of heretics for the right of holy church: And destroyed more heretics after his death/ And so this company of wolves that were about to destroy gods unite of holy church were utterly avoided and peace was yelden to all holy church/ wherefore the cause of that name of knyghthede seized and changed in to a name of penance/ Nevertheless this manner of state of loving descendeth and remaineth only to men a while: And their wives been left soole living by themself a religious life never afterward desiring for to be wedded: by cause of the religious that they kept with her husbands afore/ But the state the which they began they kept to her lives end/  
¶ This considered and beheld other widows that purposed to keep them in wedowhode desiring to follow sisters of penance of Saint domynyke/ For remedy of her sins they prayed the friar prechours that were in italy to inform them of the manner of living/ The which was ordained of Saint dominic. By cause the manner of living was not hard: A blessed father of the same order/ the which was called Munyo wrote that manner of living/ and took it to these widows: the which manner of living in to this day is called amongs them a rule: All be it they it may not properly be called so/ In as much as encludeth not within it the three principal vows that other religious folk have/ And after time that this number of sisters thus increased in diverse parties of italy/ Our holy father the pope in though days the which was called honoryus perceived that good living of these sisters granted them by bull that in time of Interdyction that they might here her divine service amongs the friar preachers'/ And so our holy father the pope Johan the which came after him he had made the constitutions of Clementynis against the virgins and by gardies: He declared the bull of the same decretal or constitution that it should not be understand of the same sisters of penance of Saint domynyke: For by that Decretal the estate is not reproved in any wise/  
¶ Loo maidens by this ye may under stand why that state of living was found in women only: And why the sisters answered so at the beginning to the mother of this holy maid/ that were not wounte to receive maidens to that state of living: but only to widows approved in sadness/ these things that been written in this chapter for the more part Master. Reymound found them written in diverse places of italy: But some matters he heard and understood them with inquisition of many holy faithful and old friars and sisters of Saint dominic And thus endeth this chapter/   

¶ Of the wonderful increase and how she profited in virtue and holy living/ And that she should be beloved in all things which she rehearsed to her confessor of grace done to here of our lord Capl ix  
How this holy maid in receiving of her habit made none behest to the three principal avows of religion/ by cause that the estate asked it nought: As it is rehearsed afore Yet nevertheless she purposed to kepefull steadfastly though three pryncypal avows in herself. As for the vow of chastity there was none doughte of/ For she had made avow of maidenhead afore in her tender age. as touching for her obedience: She purposed only for to be obedient to that friar that was master of the sisters and to the prioress of the same sisters. But also to her confessor the which obedience she kept to her lives end/  
¶ For as she said by her live when she should pass out of this world: She had never mind that she broke onis her obedience/ neverthelesss by cause there were some the which had envy off her holiness both backbiters and liars that said the contrary/  
¶ I do you to understand maidens that if this holy maid had none other torment while she was living in earth but only undiscrete bidding and mysseing of her sovereigns: she might have been in manner a martyr by the great patience the which she suffered: Her confessors understood nought ne gave none credence many times to the excellent gift of grace that she received of god/ Ne gave none reverence to the works of our lord that wrought in her marvelously/ And therforre they would have made her living after the common living of her sisters/ not considering the open tokens of grace that were showed in her diverse times.  
But rather they myghis be likened to the pharysens that saith the opyn miracles the which our lord wrought: And yet they grudged by cause he healed a man upon the sabat day seeing thus/  
¶ Non est hic homo a deo qui sabbatum non custodit: That is this man is not of god hals that keepeth not his sabat day This holy maid when she had received her habit of penance▪ she busied her what she could to obey to her sovereigns/ and thereto she durst not forsake the way of virtuous living/ the which our lord taught her by himself/ so that between these two/ she was sore angwisshed in torment that there may none tongue tell it ne pen write it/ Was this not trought ye maidens a martyrdom for her/ I trow wives/ A a lord god oft was it said to her in repref that all her visions come nought of god but of the fiend/  
¶ notwithstanding that they the which saw in her many marvelous works and that thereto they might see that all her life was miracle/ as it shall declared more clearly here after/ Now was this a strong martyrdom as me seemeth  
¶ And as touching to poverty of lining she kept so perfectly that virtue poverty that she being/ in her faders house and household where great plenty was of temporal goods: for herself she took no thing but that she would give freely to pour folk/ And thereto her father gave her a special leave/  
¶ She loved so much poverty that as she said privily to her confessor she had never joy of her faders house by cause temporal goods were so plentevosly used therein:  
And therefore she prayed our lord heartily that he would vochesauf to take away that richesse: And bring her friends to poverty seeing in this wise. Lord whether this good that aboundeth so plenteously in mine faders house by that good I should ask for mine friends/ and nought only of good everlasting/ I know well lord that amongs these temporal goods there is moche peril medeled among: And therefore I would nought mine friends were encumbered with them.  
¶ When she had thus prayed/ our lord of his goodness heard her prayers: and suffered he friends father and mother and other of her kin to fall to right low poverty by many marvelous chances without any trespaas of them: As it was well know to all though that knew them whiles they lived/ By this may ye know that this maiden kept full duly the three principal vows of religion: That is obedience/ chastity and poverty/ all be it that she made none avow openly when she received her habit of penance/  
Now shall I tell you of her perfection after time she had received her habit when she had received habit as our holy father Saint domynyke promised her/ she began anon sweet virtuous living and sought occasions and causes for to constrain herself more straightly: than she died afore that she might the more devoutly love her spouse Ihesu seeing to herself in this wise: Lo thou hast now take up on the a manner of religion thou mayst no more live as thou hast do thy secular living is go: And a new religion is come: after the which rule thou must needs be reuled/  
S●est thou not the colour of thine clothes the needeth now fro this time forward to keep perfectly poverty and cleanness of body and soul, which be tokeneth by the white cote: The needeth also to be deed to the world: the which betokenneth by the black mantle/ therefore see to thyself how thou governeste the for thou must now go in the strait way that few walken in: For the more sickerness therefore of keeping of her poverty and cleanness/  
¶ This holy maid purposed her to keep silence full strait/ and not for to speak but when she should be shrive/ And as her confessor both said and wrote that was afore Master Reymound▪ three year continually she kept her silence/ but when she would beshryve She kept her also continually in her chambre/ But when she would go to the church for her meet she had none need to go out/ It was little and soon do. For she used to eat none manner of meet that was made by the fire out taken breed alone as it is rehearsed afore/  
¶ Also she made an ordinance in her own heart never to come to meet but with weeping: so that ever afore meet she would offer to our lord tears for to feed her soul first/ And than afterward would she sustain her body with meet/  
¶ Her faders house was to her as a wilderness and desert/ notwithstanding the confluence of people that were therein.  
¶ Beside all this what waking what prayers what meditations and what tears she used. I trow there is none tongue could tell/  
¶ She made also an other ordinance in herself that when her brethren the freer prechours stepped. she would wake/ And when the friars had tongue the ij peel to matins and anon erst would she say than her spouse Ihesu christ in this wise Loo lord mine brethren And thine servants have I rested them in to this time/ and I have prayed for them to the that thou shouldest keep them fro develys and fro the overcoming off the fiends/ ¶ Now lord they be arise to pray to thee/ therefore lord I pray the keep them/ and give me leave to rest a while/ And so she lay down upon hard boards/ and a stoke under her heed in stead of a bolster/  
¶ Our lord Ihesu her gracious spouse seeing all this in this maid the which gave her all these graces would not suffer so able and so diligent a disciple to be untaught without a perfect mayter Nother man ne angel: But he himself would be her informer of virtue: Anon as she was shut up in her chambre our lord Ihesu christ her well beloved spouse and saviour of all mankind/ appeared to her and taught her and informed her fully of though things that longeth to the health of soul as she herself told privily after ward to her confessor and said to him these words:  
father understandeth this for a truth that I was never taught ne informed any thing that longeth to health of soul: of man ne of woman but only off mine lord Ihesu the spouse of my soul other by his inspiration or else by his open appearing speaking to me as I now speak to you:  
¶ She knowledged also to her confessor that in the beginning of that vision when it appeared openly to her bodily wits/ so that she perceived with her bodily ears a voys/ she began to wax afeard lest it had be a deceit of the fiend that oft times transfigureth him in to an Angel of light: the which fear in no wise displeased our lord but rather he commended that fear and said/  
As long as a man or a woman liveth in this life. they should ever be afeard/ for so thou mayst find written/  
¶ Beatus vir qui semper est pavidus/ That is to say blessed be that man that ever is fearful:  
¶ furthermore our lord Ihesu christ said to her: Daughter wilt thou that I shall teach the how thou mayst know mine vision from the vision of the fiend. To whom this holy maid answered full meekly and prayed him that he would vouchsafe to teach her  
then said our lord thine soul may easily be taught by inspiration and by word for to discern between the one and the other/ But by cause that I would it might prouffyghte as well to the other as to thee/ Therefore I shall teach the by word.  
¶ Doctors of holy church whom I have taught the truth seen/ and sooth it is/ that mine vision beginneth with a dread but ever in the passing it setteth a soul in great rest and sekernes/ It beginneth with a manner of bitterness But evermore more and more it wexith sweet/ And the contrary heart doth the vision of the fiend: It giveth in the beginning as it seemeth a manner of gladdenes or sickness/ or else sweetness/ But when it passeth away/ ever it increaseth in the soul dread and bitterness This is the truest knowledge for to know mine ways from the fiends ways  
¶ The way of penance and the keeping of mine precepts and commandments in the beginning it seemeth hard and sharp/ But the more a soul profiteth in keeping of them: the more easily it waxith ¶ The way of sin in the beginning seemeth full delectable but ever in increases thereof a soul is made more and more damnable/  
¶ But yet shall I give the another token for to know mine vision from the vision of the fiend/ understand this for a sooth/ that sith it so is that I am truth ever of mine visions the soul of man receiveth a great knowledge of truth: and by cause that the knowledge of truth is full necessary to the soul as well to herself as to me that she may know me & herself/ of the which knowledge she passeth out fro herself in setting little by herself and honoureth and worshippeth me/ The which condition properly is called the conditions of meekness. Therefore it were full needful that a soul should thus know herself/ And so be made meek by vision.  
The contrary is of the vision of the fiend. sith it so is that the fiend is father of losing and king of all the children of pride/ And he may not give but that/ that he hath as his losing and pride. Therefore as of his visyon/ a soul seemeth moche by herself and is made glad and 〈…〉 joy/ The which is properly the condition of pride: and so she is by left swelling and bolning in pride: Thenne therefore if thou examine and discuss diligently in thyself: mayst know whether vision come to the of truth or else of falseness/ if it come of truth: it maketh thine soul meek/ if it come of falseness & by deceit: it maketh thine soul proud.  
¶ Thenne this holy maid when she had heard this/ she kept this wholesome doctrine full diligently in her soul and told it afterward to her confessor and also to other for her edification as it shall be rehearsed wythinforthe by the help of god. And then began our lord to showed this holy maid visions & revelations plenteously: so farforth that uneath might be found two men so homely in conversation to guiders: as our lord Jhesu and she were to guiders/  
For whether she prayed or red or had meditations or walked or slept o wise or other: she was comforted many times when she spoke with other she had revelations or visions and spoke in her soul to our lord whiles her tongue spoke outward to other/ But that might not long continue for her soul was so wonderly I draw up to her spouse Jhesu that within a little while afterward. She was ravished out of her bodily feeling. Out of this ravishing came many marvelous things that followeth afterward▪ as well of her great abstinence as of her marvelous doctrine: And also upon miracles the which our lord showed in her by her life/ now than lest there be some that would be in doubt whether this holy maid had such revelations or not. I shall tell you how her confessor Master Reymound proved it whether her reoelations and visions were true or not/ At the beginning when Master Reymound heard of her high conversation of living he begun to wax homely with her in communication with her/ for he could not feel it verily that such revelations in her might be true the which mistrust was for his better/ And therefore he inquired by divers means and ways to know whether they came of god. or of the fiend: Or whether they were false or true:  
For then came to his mind of ypocritis the which reigned in his days/ and that he found many dysceties/ & namely amongs women/ whom the devil deceived with the vice above all other creatures  
Hyt came also in to his mind how the first woman Eve was deceived/ and many such other/ & therefore he doubted the more of this holy maid. While he stood long thus in such a doubt/ it came to his mind/ that if he might by her prayers get of our lord one great contrition for his sins above the customable contrition that he was wont to have/ by that might he know that all her visions revelations & deeds come of the holy ghost  
For there may none get such a contrition/ but by yefte of the holy ghost. And all be it that there is none living that can say whether he be worthy of god hate or love Yet heartily contrition for sins is a great token of grace Master Reymond had not so soon thought this/ that he went to this holy maid/ & prayed her heartily/ that she would pray for him to our lord/ that he vouchsafe to for give him the sins the which he had done To whom this holy maid answered & said that she would full gladly. Than said master Reymond that he might not be eased in his desire by her prayers only but if he had there of a bull that his sins were for given Of whom this holy maid axed with a smiling cheer/ what bull he desired to have. He answered that in token of a bull he axed one great contrition for his sins/ the which contrition this holy maid said he should have all ready. then that time it seemed to master Reymond that she understood clearly all his thoughts/ & so he went from her. On the morn it happened master Reymond for to be seek and lay done in his bed/ whom kept one of his brethren a devout man the which was called Nycholas of Pyse. The place there he lay in seek was an house of sisters in as much as he caught his sickness sodeynle Jorneing by the way. When this holy maid perceived that he was seek. She a●os up of her bed not withstanding that she was seek herself of the fevers/ and other divers passions/ and said to her fellow Go we and see we how srere Reymond doth far. And her fellow answered & said that it was no need/ & though it were need/ yet was she more sicker than he Nevertheless yet she come to him and axed how he fir.  
Anon when he saw her he marveled gretety & said to her as fe●illy as he might speak. Aa lady why come ye hither/ ye be agrete deal sicker than I am.  
then she began to speak of the goodness of our lord as she was wont to do and of our unkindness against him.  
With that master Reymond her confessor arose up out of his bed greatly comforted by her words/ and sat in an other bed beside/ having no mind yet of the words that the holy maid spoke to him at even afore All this while she continued in speaking of the kindness of our lord/ and of our great unkindness.  
suddenly in time of her devout communication came to his mind a clear consideration of his sins/ that him thought he stood afore the rightwise judgement to be condemned to the pain for his wicked living right as a thief that stood before a temporal Juge. Him thought also that he saw in his soul the great benignity & the meekness of our lord/ that graciously delivered him fro the pain that he was worthy for to have/ & not only that/ but also he clothed him with his own clothes/ there he was naked/ and had him in his holy house/ and fed him and nourished him/ and accepted him to his service/ and there to by the singular grace of his end. Loo the goodness/ his death/ unto life/ his dread unto hope/ his sorrow unto joy/ & his shame unto worship. By these considerations & clearly knowynges/ and sight of his soul/ the wyckettes of the windows of his hard heart were broken up & opened/ and the wells & rivers of weeping teries appeared plentevouly/ by cause that the fundament & the ground of his trespassies were showed so clearly to him/ in so much that he wailed & that he was afeard last by such great plenty of sorrow/ his heart & his breast would have to barst When this holy maid saw that she was still & suffered him a while to be fed with his own teries/ for therefore she came. Within a while after he ceased little & little/ and bethought him marvelously of this new grace/ thinking also of his petition the which he axed of this holy maid the day before/ with that he turned to her & said/ is this thy bull that I spoke of to you yesterday. She answered & said ye laying her hands upon his shoulders saying thus/ have in mind father of the gracious yefts of our lord. And so went home to her chambre/ and he abode still with his fellow greatly edified & comforted. Another time the same master Reymond had another excellent token of this holy maid with out any asking afore Hit happened on a time that this holy maid was visited by divers sickness/ & lay seek in her bed. And sent after her confessor desiring to comen with him privily of other new revelations/ the which our lord had showed her great sickness began to speak of the goodness of our lord/ and of the revelation that he showed her that day. He hearing so great reuelacyon● and wonderful showed to her/ and to none other that ever he heard of/ having no mind of the grace that our lord had give him afore by prayers of this holy maid. He bethought him of somthynges that she rehearsed and said to himself thus/ whether it be all true that she saith. when he had thought thus/ he looked suddenly in her face/ and saw that her visage was transformed in to man's visage berd/ the which visage beheld him steadfastly/ and made him sore afeard. Hit was to his sight a seemly long visage of middle age/ not having to long a beard/ but of a reasonable assize coloured after wheat/ showing in his sight a majesty after the majesty of our lord Jhesu/ and might in no wise for that time see none other face/ but only that face. Of this sight he had so great a fere/ that he lift up his arms and began to cry and said. Oo who is he that looketh upon me. To whom this holy maid answered and said. He that is seeth and beholdeth you with that word/ that dreadful face vanished away/ and the maidens visage appyred to him clearly. This was no feigning thing but a true/ as he recordeth & beareth witness in his writings He recordeth also for the more confirmation of that miracle that after that sensibly vision/ he had so clear a knowing within himself in his soul by ghostly Illumyning of the matter that the holy maid spoke to him/ of the which he will not pupplyche it openly. That him thought he felt in experience that thing the which our lord said to his disciples when he behote them the holy ghost saying to them thus  
Et que ventura sunt annunciabit vobis. That is when ye have received the holy ghost/ he shall show things that been to come Loo For the mistrust that he had to her words our lord of his gracious goodness vouchsafe to teach him clearly by himself/ he afterward for to bear wyttenes to other that her revelations weren & been true printing steadfastly in his mind/ the great graces that he showed to Saint Thomas of Ind/ for he that would not be taught & informed by open tokens of gracious gift/ the which he received by this holy maid he was taught and informed by example of such a disciple that was mystrowing as he was For after time he had received a gracious token of compunction of our lord afore by merits of holy prayers of this holy maid/ yet he continued in mistrust of her revelations that they were not true. wherefore our lord himself/ showed himself openly to his ouward wits/ that he might thereby know by open experience that he spoke in her so that it may be said that he showed him then to master Reymond/ the which mystrowed as he did some time to saint Thomas of Ind by bodily feeling. And right as he cried afterward & said this word Deus meus et dominus meus.  
That is my god & my lord So may this mystrowing renuwed say after these two visions of this holy maid/ that she is & was the very spouse and the very disciple of our lord god. All these been rehearsed to you maidens/ that ye should be in no doubt/ ne despise the revelations and the visions/ the which ye shall here by the help of god afterward all be it that no witness may be found of record save she alone/ but that ye should here hem/ read hem/ & understand 'em with reverence. And also that ye may learn there by holy examples & doctrines/ the which our lord hath showed in such a vessel by kind seek & brittle. But by grace marvelously made strong and precious. And thus I make an end of this chapter. All thoo things the which master Reymond was taught & informed of this holy maid/ he hath declared them openly in this chapter. Outake one thing that he was charged by her to keep it privily of a certain revelation as it is rehearsed afore.   

¶ Of a noble doctrine which our lord gave to her in her beginning/ and of other doctrines in the which he founded her manner of living. Capitulum x  
sith it so is that the ground & the fundament of trust and believe touch the revelations of this holy maid by the help of god/ is declared in the chapter that goth afore. Therefore now I shall proceed forth & show you the spiritual edification of this same maid. And by cause that true souls & faithful been fed and edified by the words of our lord. therefore I shall tell you & show you a notable doctrine of the which this holy maid was taught of our lord himself. This holy maid told to her confessors amongs whom master Reymond was one/ that in the beginning of her visions our lord appyred to her when she prayed & said to her in this wise. Knowest thou not daughter who thou art/ and who I am if thou know well these two words/ thou art/ and shalt be blessed Thou art she that art not/ and I am he that am.  
If thou have the very knoweleche of these two things in thy soul/ thy ghostly enemy shall never deceive the. But thou shalt escape graciously all his snares/ ne thou shalt never consent to any thing that is against my commandments and precepts. But all grace all truth all charity thou wilt win without any hardness And now is this a bryef word and a great & in manner infinite and endless. Oo this is a great wisdom expressed under few syllables Whether this be not that leng the that breed/ that heythe and that depth the which saint Poule desired for to have with all saints/ I trow yes. Oo dear maidens considereth & beholdeth marvelously this Incomparable treasure/ the which is found in this holy maids breast. For our lord Jhesu that undeceivable troth saith to this holy maid thus. If thou know these two things in thy soul/ the fiend shall never deceive the Me seemeth it is full good for you to make here three tabernacles or dwelling places unto the worship of god/ that excellent doctor the which tached the understanding of these fruitful words  
Another to the love and devotion of this holy maid Katherine. The which received the wholesome doctrine of this few fruitful words And the third to the ghostly treasure of valour of all though the which fynden life in this few fruitful words. In the understanding of thoo fruitful words/ now be founden & had ghostly richesse so plenteously that it shall no need be to all though that have so found this ghostly richesse/ for to beg of other A whether this brief fruitful sentence be not true/ where it is said.  
Art not thou she that is not/ I troweyes. Every creature is made of our maker Jhesu christ of nought So farforth that if our lord Jhesu cryst our maker would cease for a time/ be it never so little fro conservation of his creature that he hath made. Anon that creature should torn in to nought/ when so ever a creature doth sin/ the which sin in himself is nought: Ne of himself he may no thing do or think that is aught. As Saint Poule saith. And that is marvel/ for he may not be ne have being of himself/ ne yet be conserved of himself in his being. And therefore the apostle said. Qui se existimat ali●uid esse cum nichil fit ipse se seduci●. That is he that weeneth he be aught/ he is nought/ he deceiveth himself. Se●st thou not maid how naughty a creature is A creature made of nought/ ever of himself ●owyng to nought by sin maketh himself nought/ as Saint Austyn said/ for he may no thing do that is aught by himself/ but rather that is nought/ as our lord said. Sine me nichil po●●stis sacere.  
That is without me ye may do right nought/ the which nought is sin.  
Therefore ye may well clearly know by this that a creature of himself is nought  
And that knew well Saints afore this time/ the which by knoweleche of this very wisdom excluded verayly out of their souls all manner of sin.  
What manner of Inflation of sin may entry in to such a soul the which knoweth herself nought How may she be joyful in vain glory of any good work that ever she did/ the which knoweth well I enough that such good deeds come never from her/ but fro god How may such a soul enhance herself by pride above other that holdeth her self nought. How may a soul that thus sets herself at nought/ inwardly despise other/ other have envy to other.  
How may any creature have vaynjoye in outward richesse/ that now hath despised all his own joy of himself. I trow such a creature is taught by the words of our lord endless wisdom where he said Siego quero gloriam meam gloria mea nichil est. That is if I seek mine own joy/ my joy is nought Also how may such a creature that knowed himself in no wise his own/ but only his that made him/ see of all outward things/ this is mine/ sith he himself is not his. How might make such a creature to have delectation in fleshly sins/ that every day restraineth himself by such manner consideration of nought  
Loo maidens by this brief fruitful words/ thou art nought/ ye may consider/ that all manner of sin is and may be excludeth. That other brief fruitful word that our lord said to this holy maid is this. I am he that am/ whether this brief fruitful word be a new word/ ye forsooth both new & old. This is that old word that our lord said to Moses in the sussh/ the which seemed brenning when he said. Qui est misit me. That is say to the children of Israel He that is sent me to you. Hit is also now a new word/ by cause it is new reherfed to this holy maiden in like words that she the which by the first brief fruitful sentence was I taught to know herself enough/ should learn by the next fruitful sentence to ask our lord ought/ the which is the endless well of all essential being. By these brief fruitful sentences may ye know that a creature is nought of himself. For all that he hath of virtue/ and of being cometh of god maker of all creatures.  
almighty god maker of all creatures hath only of himself and of none other endless perfection of essential being.  
For he might never form and make all thing of nought/ but if he had an infinite virtue of essential being in himself. Wherefore all that ever our lord Jhesu/ that sovereign master taught his spouse in though two bryef sentences as it is rehearsed afore/ is no thing else but this/ that she should know herself as she is/ and our lord verily as for her maker in the deepness of her heart/ and then she should be blessed. In the same wise I find I written that he said to saint K●theryne the virgin and martyr. When he vysytre her in prison/ Daughter know me for thy maker. Of such manner of knoweleche cometh all manner of perfection and all ordinate setting of the soul/ What is he that may not love so large and so free a giver with all his heart/ and all his soul/ what is he that is not stirred every day more and more to love such a lord that first ere than he made his creatures/ he loved 'em not for their deserve and merit/ but only by his Infynte goodness/  
¶ What is he that ferth not and dreadeth continually to offend in any manner of wise/ so great and so dreadful a maker so mighty and so large a giver/ so gladsome and so free a lover. What is he that may not gladly suffer all manner of diseases for such a lord/ of who me he hath received/ and receiveth day by day/ and hopeth to receive without any deubte so manifold goodness.  
What is he that should be weary/ or tormented by sickness to please so amiable a lord. What is he that endeyneth to keep reverently and lovingly in his mind the blessed words that such a lord wouchesave to his creatures.  
¶ What is he that will not gladly obey to the commandments and pretho things that the soul loveth the which desire may not be had wiwout work: so farforth that in as much it loveth so much it worketh/ And yet nevertheless it trusteth nought in her own work as in her own self: but only in our lord that worched in her:  
The cause of this lovely desire is nothing else/ but the very knoleche off god that he is aulterd/ therefore among all other merueylaus things of this holy maid: she held that doctrine the which our lord taught her singularly to be worshy p●ed/ To the which worshipful doctrine yet shall I add more to/ For but if I be greatly deceived all they come out of the first notable doctrine. Oft times this holy maid was wont to common and to speak to tor confessoure Master Reymound of the worthiness and conditions that our lord loved off a soul/ And she said that such a soul perceived not ne seeth not ne loved herself ne none other soul ne had none mind of none creature: This was a full hard word to Master Reymound for to understand and therefore he prayed this holy maid for to declare it. Then she said a soul seeth herself that she is verily nought of herself and knoweth perfectly that all the goodness with all the mights of the soul is her maker/  
¶ She forsaked vite●ly herself And all creature and hedeth herself fully in her maker our lord Jhesu in so much that she sendeth fully and principally all her ghostly and bodily werkynges in him In whom she perceived that she may find all goodness and all perfection off blessedness and therefore she shall have none will to go out from such inward knowledge of him for nothing/ And of this vinte and love that is increased every day in such a soul: She is transformed in a manner in to our lord that she may neither think ne under stand ne love ne have no mind but god or else in god/ she may not see herself ne none other creatures but only in god/ Ne she may not love herself ne none other but only in god. Ne she may not have mind in herself ne of none other but only in god: ne she may have no mind but only in her maker: Right as a man that is under a water and swimmeth under the water nether seeth ne touched nothing but water and that is under the water/ And thing that he is above the water he neither toucheth ne seeth of that that is above the water it shineth under the water for that he may perceive and yet none other wise but in the water/ And as they may byshewed in water as long as he is voder the water: Right so fareth it of a soul that is hid in the love of god:  
¶ All this she learned of our lord that divine love the which never teched error to his meek disciples: ne giveth them cause to covet any thing with out him/ For ever her ghostly exercise in is him/  
¶ Another time this holy maid reheased in presence of her confessor Master Reymound and to many other that were called to cleanness of living: A full notable doctrine and a virtuous the which is good for pure maidens to know/ whose chaste living is full spe●yally to god/  
And the more ye been met ner to god by sweet meek maidenhead the sooner ye may understand that virtuous doctrine/ And it is this that a soul the which is virtuously I met to god as it is rehearsed afore: As much as it hath of the love of god/ so much it hath of the hate of her own sensuality. For of the love of god naturally cometh hate of sin the which is do ne against god/ the soul therefore considering that the rote and the beginning of sin reigneth in the sensuality & there principally is rooted: She moved and stored highly and holily with all her merits against her own sensuality/ not for to utterly destroy the rote For that mayr not be long the soul dwelleth in the body living in this life But ever it shall be left a rote namely of small venial sins: Whereto accordeth right well saint Johan when he saith thus/ Si diximus quia peccatum non habemus/ ipsi nos seducimus etc.  
That is if we say that we have no manner of sin in our sensualytes namely of venial sins▪ we deceive oure self/ And by cause she may not utterly destroy that rote of sin thus in her sensuality as it is said afore/ She conceived a great displeasance against sensuality and of her sesu●lyte/  
The which dyplesaunce spyngin up an holy hate and a dysplrsing of her sensuality by the which the soul is ever well kept fro her ghostly enemies ¶ There is no thing that keepeth the soul so strong and so siker as doth such an holy ha●e: and that felt well the Apostle when he said/ Cum infirmot tunc forcior sum et potens/  
¶ That is when I am feeble and sick in mine sensuality by hate of sin/ then I am the stronger and mighty ere in mine soul/ Loo father of such hate cometh virtue and of sweet febylnesse and sickness cometh▪ strength/ And of such displeasance cometh pleasance.  
¶ Such holy hate father have ever with you: For it shall make you meek and ever to feel meek things of yourself/ it shall make you patient in aduersyt●/ and temperate in prosperity/ And set you namely in all honest of virtue: And it shall also make you loved ●oi●●e god and man:  
¶ A/ a/ now is that a painful soul and full of woe that hath not this bliss For where that such holy hate is not. there is much unordinate love the which is the stinking thorroke and canell of all sin: and the cause and the rote of all evil concupisbence.  
All such and like words this holy Maid comyned day by day/ with such dread in commending of holy hate of sin and in despising of unordinate love:  
¶ But when ever she perceived that any default of sin or of sin in many creature that comyned with her or in any other/ Anon she would be stirred to compassion and said/ Loo brethren loo susteren the cause of this tr●spaas and this sin is nothing else but an unordinate love of yourself: The which unordinate love is nourished of pride and of all vices/  
¶ Doth all your business for the love of god to put away such unordinate love of your own self out of your own hearts/ And planteth therein holy hate of sin for certain that is the right way of perfection and amendment off all sin/  
¶ Loo maidens how well this holy maids doctrine accordeth to the words of Saint Poule where he said thus  
Quod virtus in infirmitate perficitur That is virtue is made parfyghtly in sickness and febylnes and that was when he prayed to our lord to remove away his temptations/ To whom our lord answered and said thus/ ¶ Sufficit tibi paule gracia mea. That is it is Enough to the paul mine grace/ that is for to hate sin and withstand it: Then broke out saint Paul and said:  
¶ Libenter gloriabor in infirmitatibus meis ut inhabitet in me virtus cristi: That is I shall gladly be joyful in minsekenes and febylnes by labouring in hating and understanding of sin: that the virtue and the grace thereof may be inhabited in mine soul: See ye not now how these wholesome doctrines of this holy maid been grounded upon a steadfast stone of truth the which stone is christ In as much as they accordene with holy writings of doctors: Thus endeth this chapter▪ but I pray you all that shall read it or here it that they meekly consider the merit and the desert of this holy maid/ when our lord you chesaf to inform her in virtue by his own proper person▪ And also that would give credence wythouten any oath to her words: For he was a faithful doctor that taught her/ And thus I make an end of this chapter.   

¶ Of the marvelous victory of temptations by another manner doctrine give unto our lord/ and of a familiarity and holiness which she had with our lord which hath not be herd to fore/ Capitulum xi  
Ifind written that when king Solomon had done make and raised up a tour for to keep the city of Jherusalem fro enemies/  
The king of Babylone was wood with all and raised up an host for to destroy that tour if he might assoon as king Solomon perceived that he would come with an host for to destroy that tour/ He ordained to be made marvelous strong wallys round about the tour so mightily and so mighty walls that when ever they came to assail it with any manner of shot: their darts should marvelously turn again and wound or slay the host  
¶ Right so the king of babylon that is the king of pride and enemy of peace the fiend of ghostly enemy considering that king Solomon author and conservator or keeper of peace had raised up an high virtuous tour the which was this holy maid Katheryn to the defence of Jherusalem that is holy church dreading thereby feast she should be cause of many creatures health as she was in deed: both by good ensamples of living and also by her holy doctrine/ he waxed wood with her and turned to her with all the spirit of his malice for to destroy her with many thousand whiles. But almighty god that merciable and peaceable lord suffered that to be done for to increase the victorious blessed endless crown of his spouse/ & thereto he strengthened her over all with mighty ghostly armour for to overcome him so that she won more of virtue in time off her battle by overcoming of the temptations/ then she died in time off peace whylys she was without temptations and so all the fiend whiles turned again shamefully to himself/ Our lord inspired her to ask him by prayers for to have the virtue of ghostly strength wherefore she prayed many days and long time/ At the last after such long and devout prayer our lord vocheūsaufe to hear her graciously/ and taught her in this wise sey●ng thus Daughter if thou wilt get the virtue of ghostly strength thou must follow me all be it that I might by mine goodly virtue overcome all the power of the fiends by many manner ways of overcoming:  
¶ Yet for to give you ensample by my manhood/ I would not overcome him but only by taking of death upon the cross that ye might be taught thereby if ye would overcome your ghostly enemies/ for to take the cross as I died: the which cross shall be to you a great refreshing in all your temptations if ye have mind of the pains that I suffered: there upon of temptations:  
And certain the pains of the cross may well be called refreshing of temptation/ For the more pain ye suffer for mine love: the more like ye be to me in passion/ needs ye must be like to me in joy/ ¶ Therefore for mine love daughter suffer patiently bitter things and none sweet things/ And daughter in none wise for thou shalt be strong enough● for to suffer all things patiently▪ ¶ When this holy maid had herd this holy lesson she foryate it nought but bare it ever quickly in her mind. And ever afterward had joy and delight in tribulations/ so farforth that there was no thing in earth so great refreshing to her: as was passions and tribulations/ For by sweet sufferaunces of tribulations she wist well that her crown increased in the bless of heaven:  
¶ After time that king Solomon our lord Jhesu christ king of heaven and of earth had armed his blessed tour this maids soul by sweet mighty and wholesome doctrines/ he suffered enemies to come and prove that tour/ if they might by any way or wise destroy it.  
¶ The king of babylon our ghostly enemy the fiend with all his cursed company come and besieged this blessed tour thorough the sufferance of god round about with many wretched temptations/ ¶ But first he began to assail this maid by fleshly temptations whom not only he tempted by thoughts withinforthe ne by yllusyons and fantasies in her sleep: but by opyn visions waking both in saying and hearing and seeing.  
¶ He tempted her in many manner off wise by taking upon him a body off the eyre▪ shame it is to here in how foul fleshly sin he tempted her/ And therefore I shall not rehearse them/ but to clean souls it is delectable to hear  
¶ How this holy maid overcame such foul delusyons: and therefore that shall I rehearse: When this holy maid perceyned how busy the fiend was to bring her to sin/ She arose against herself▪ mightily and punished her body by wearing of the chain in so much that the blood followed/ And thereto she walked more then she● was wont to do in church that almost by use of the which the sleep was taken away from her:  
And yet would not the fiend sense fro his bata●●●e that he had begun. but he took upon him a body of the eyre as I have rehearsed tofore with a great number and an horrible company with him and came and stood before this holy maid as thought he had compassion of her and counseled her and said: O wretch why tourmentest thou thy body in so idle/ what shalt thou win by such torment off pain: weenest thou that thou mayst continue therein to thine last end then mayst thou never continue therein I warn the well: but if thou wilt slay thyself and so it were better for the for to sese off this great folly then so to slay thine own body: Yet hast thou time that now for to have joy in the world/ thou art young/ and therefore thou mayst the sooner recover thine strength of thy body again/  
¶ notwithstanding thine great penance that thou hast do/ live as other women do take an husband and bring forth children to increase of mankind: If thy desire be to please god/ trowest thou that holy women have not be wedded/ Think on Sara and Rebecca/ Lya & Rachel. how they were wedded & brought forth children and yet weren holy women. Whereto hast thou tabe upon the a singular life that thou mayst in no wise continue/  
All the whiles that such words and many other like. the fiend with his cursed company multiplied against her/ She prayed ever devoutly and commanded her living to her spouse Jhesu/ and kept her heart keys all the whiles that the fiends stood afore her & she answered none word to them but thus: I trust in mine lord Jhesu christ and not in mine self/ other word might they never have of her but alway she continued steadfastly in her devout prayers:  
And afterward she told to her confessor master Reymound/ & thaughte many other that were conversant with her this lesson for a general rule/ that when temptations arisen in us we should never despise ne make questions for that is she said that the fiend seeketh off us for to fall in questions with him/ He trusted so highly in the great sotelte of his malice that he should overcome us with his sofystycall reasons/ Which we should not make questions with him ne answer to his questions/ I shall tell you by ensample: Right a chaste woman to her husband should not answer to the sotelte mands that wonteth to make to her/ but rather bow away from him if she would escape sin/ Right so is a soul the which is conjunct to our lord by chaste love should never make questions ne answer/ the questions to the fiend that cursed auout●●er our enemy: But rather turn her to devout prayer and command her to our lord/ that she consent not to his sotell demands/ for by virtue of devout prayer and steadfast faith we may overcome all the sotell temptations of the fend: Thus in this wise this holy maid christ's spouse overcome her enemy so that he ceased of the kind of temptations against her and turned him to another abominable kind of temptations that was this He brought afore her the likeness of men and women meddling togethers in the foulest wyses that might be devised/ Speaking to guiders foul dishonest words in so much that this cursed company ran abonte her with yellyng and crying for to steer her to such abominable sins/  
¶ O lord god what travail had she than in her soul that was so constrained to see and to here that thing that she had most in abomination/ all be it she closed her eyen/ and stopped her earen.  
And there to yet she had another torment for her spouse that our lord Jhesu was wont to visit her & comfort graciously. Seemed as for a time far from her that neither vysybly ne unuysybly he showed to her his help/ as it seemed/ of the which she had full great sorrow in her soul/ all be it that she ceased not of her great penance/ but ever continued their Inn and in devout prayer. At the last she bethought by inspiration of the holy ghost of a certain fleyte/ the which she told afterward to her confessor and to many other. For to eshe we there by the sotell temptation of the fiend and it was this. It happened she said that other while devout fervour of a soul leaving our lord Jhesu other by some certain sin/ or else by new subtle temptations of the fiend wexyth dull and slow/ and other while it is I brought to very coldness. In so much that some unwitty folk considering that they been destitute so fro ghostly comforts/ the which they were wont to have leave therefore their ghostly exercise that they were wont to use of prayer/ of meditations/ of reading/ of holy communications/ and of penance doing/ wheby they be made more ready to be overcome of the fiend For he desired no thing else of crysties knight but that he should put a way his armour/ by the which he was wont to overcome his enemy.  
A wise knight of our lord Jhesu christ should not do but thus/ the more he seeth himself dull and sloth or cold in devotion/ the rather he should continue in his ghostly exercise/ and nought for to make them less/ but rather encrece them.  
Another thing also this maid ferned of our lord Jhesu & used for to say it her self in edification of other. Thou vile wretched creature art thou worthy any manner of comfort in this life/ why host thou not mind of thy sins/ what supposest thou of thyself wretched sinner this is not I enough to thee/ trowest thou that thou art escaped by the mercy of our lord fro ever lasting damnation. Therefore thou shouldest be well apaid thou wretch though thou suffreddest/ the pains & darkness of soul all the days of thy ●●f why art thou than heavy and sorrowful to suffer such pains. sith by god's grace thou shalt escape endless pains/ with christ Jhesu without any doubt/ thou shalt be comforted endlessly/ if thou suffer this pains patiently/ whether thou hast chosen to serve our lord only for the comfort/ that thou mayst have of him in this fyf/ nay but for the comfort/ that thou shalt have of him in the bliss of heaven. Therefore arise up now and cease not of thy ghostly exercise that thou hast used/ but rather encrece more there to.  
With these darts of meekness this holy maid wounded the provide king of babylonye her enemy the fiend. And strengthened her self greatly with such wise words/ and as she knoweleched to her confessor master Reymond/ theridamas was such a multitude of fiends in her chambre as her seemed/ ●he saw with her eyen about for to stir her to foul thoughts of sin that she fled her chambre for a time and kept her self more in the church than she was wont to do. all be it that she was pursued thither by their subtle temptations/ yet nevertheless she thought that she would follow the steps of Saint Jerome fleeing and hiding herself by dales and hills in eshewyng of such abominable temptations.  
And ever when she came home fro church to her chambre/ she found so many a multitude of fiends there Inn/ saying unhonest words/ and doing the abominable deeds of lechery/ and as her seemed running about hither and thither/ as it had been a passing swarm of flies  
then she took her to prayer/ and so long she prayed to our lord unto the time that hevysom company were I suaged somewhat fro their abominable temptations. When these wretched temptations had continued many days to gydres/ In a time when she was come fro church to her chambre and fill down to prayer/ soon after there appyred a gladsome beam of the holy ghost/ and opened her soul/ that she should have in mind how that not many a days afore she had asked of our lord the virtue and the gift of strength. And what doctrine our lord had give her for to get the gift of virtue and of strength.  
And anon she understood the moving of the foul temptations of the fiend/ and conceived there by a great gladness/ that our lord had give her such strength to overcome them/ and purposed ever afterward to suffer meekly and gladly all such hevysom temptation/ and all manner diseases for the love of her spouse.  
Than one of the fiends that was more bolder than any of that other & more wicked spoke to the holy maid in this wise. What thinkest thou to do wretch/ thinkest thou ever to keep this caitiff life/ know it well we shall never cease to pain the and heavy the to thy death unto the time thou consent to us/ To whom the holy maid answered having in mind the doctrine the which our lord taught her saying thus: I have chose pain for my refreshing And therefore it is not hard to me for to suffer them: but rather delectable for the love of my saviour as long as it pleaseth his majesty that I shall suffer them assoon as she had said that word anon suddenly the abominable company of fiends vanished away all confused And after that a great unspeakable lyht of heaven appeared and shynned all her chambre/ and in that light appeared our lord Jhesu christ as he hang upon the cross when he shed his precious blood and called the holy maid to him and said: Mine own daughter katheryn: seest thou not what I suffered for the be not heavy therefore for to suffer for me/ After that he came more near to her in another manner of likeness for to comfort her & thank her for her glorious victory that she had won then she after these words: of saint antony saide to him thus/ O my lord Jhesu where were thou when my soul was so vexed with such fowl filthy temptations:  
Our lord said again I was in thy soul and in thy heart/ then said she again/ A lord saving always thy truth and the reverence of thy majesty/ how may it be that thou shouldest dwell in so foul a heart: that was replete with so many filthy thoughts and uncleanness/  
Our lord said eftsoons, whether caused though temptations & the thoughts in thine heart gladness or sorrow delectation or weyling/  
She answered nay lord/ But great sorrow we and weyling/ Our lord said thenne. who was cause of that sorrow and wailing: But I that dwelled in thine heart: if I had not be there thilk foul thought should had parted thine heart and so thou shouldest had delectation in them/  
But my presence was cause why theymyslyked thee: when thou wouldest had put them fro the with dyplesaunce and mightest not as thou wouldest thou weptyst/ and were sorry/ & all this made I that was present withinforth with in thine heart and defended the from thine enemies: And suffer the without forth to troubled as much as was needful be and speedful to thine health/ And when the time that the battle was fulfilled and ended by me. I sent the with out forth my beams of light And anon the darkness of the fiends fled/ for they might not abide there my light is who was he the which informed the now last that though pain were to the full wholesome for to win ghostly strength by. And that thou shouldest suffer them patiently as long as it was liking to me: but only that shineth in the beam  
And by cause thou offredes● thyself heartily to suffer though pains patiently for my soul Therefore they were freely with draw fro the by showing of my preserce/ And therefore daughter that hast so truly overcome by my virtue/ and not by thine: thou hast deserved there by more grace of me then thou weenest:  
Wherefore fro this time fortherward I shall show me to the more famulyerly and more homely than I have do before/ After time this vision was ended she was belefte in so much plenty of sweetness that no pen may write it to the full. There belefte in her heart singularly amerueylous sweetness of that word that our lord called her his daughter/  
When he called her mine own daughter katherine▪ So that she prayed her confessor Master Reymound when that ever he would call her he would vouch safe to call her on the same wise that evyr her sweetness might thereby be renewed in her soul/ from that time fortherward our lord Jhesu her spouse was with her right homely for he appeared to her oft times other while himself alone/ other while he brought our lady his blessed mother with him/  
¶ Other while saint Domynyk their while both to guiders.  
¶ Also sometime he brought with him Marie magdalene/ Saint Johan the Euaungelyste/ Saint Poule the Apostle and other moo such as he liked/ But for the more party he came himself alone and spoke with her as homely/ as a friend would speak with his most homely friend/ In so much that both to guiders would walk up & down in her chamber/ as two religious men or two clerks seeing psalms or hours to gydres/ And this she be knew oft time afterward to master Reymound her confessor full fearfully. O now was this a marvelous thing/ O what this was a marvelous showing and an homely that never hath be heard afore.  
Nevertheless maidens ye need to be in no doubt thereof if ye meekly and inwardly consider the depth of the goodness of our lord:  
For to everich of his chosen souls he giveth some synguier gift and grace whereof they may have an excellent Joy above other▪ that not only the heythe of his sovereign magnificence appeared in all his saints at once but in everich by himself some singular grace. For right at it is seen all day that one man is not like another/ but hath some manner of difference/ Right so every saint in heaven hath some difference of some singular grace given of god fro other/ Therefore it is not to marvel greatly though some special grace be saide of one that is not found thereof/ And by cause I have rehearsed of saying of their psalms I shall tell you maidens how this holy maid learned for to read for by teaching of man or of woman learned she never She told once to her confessor master Reymond that she had a desired to kunne her mattyns & therefore on a time she prayed one of her sisters to get her an A/ b/ c/ to teach her for to know her letters: And she had I traveled sore many weeks to gydres: & died spend her time there abouts for to know her letters: And might not come thereto/ She bethought her to complain to our lord that heavenly master for myspending of her time/ praying him that he would vouchsafe to teach her if it were liking to him & spendefull for her so for to kunne to read And else lord thy will be done/ For it is Enough to me if it be liking to the the I be simple of living/ and for to spend my time in holy meditations/ Now is this a marvelous thing She had not so soon endeth her prayer but that she could read lively her psalms as readily as she had been any kunning clerk/ when her confessor perceived that he was greatly astonied/ For as much as she could not spell ne know uneath no letter the which was ordained of god as he supposed for a marvelous token in her: After this/ this maid gate her books of gods service/ for to say their matins and her howries therein And among all other verses that she said/ she marked the verse that every hour beginneth with that is: Deus in adiutorium meum intend/ ●n̄e adadiwandum me festina/ And kept that verse specially in her mind to her lives end. And oft times she would rehearse that/ Soon after that she increased in her soul marvelously in perfection of contemplation/ And then ceased little her vocal prayer because that she was so oft times ravished in to the heythe off contemplation/ so farforth that by cause of such oft ravishing she might not oft times perform ne make an end of her Pater noster/ For her soul was ravished fro her outward wits as I shall declare to you here afterward by the help of god. For thus shall I make an end of this chapter: All this that is contained therein her confessur had some other by knowledge of her privily/ And some by relation that she told to other As it had be told of another and not of herself to the more edyfycation of them   

¶ Of her marvelous dispensation with the which she was wedded in faith to our lord with a ring. Capitulum duodecium/  
AS this holy maid increased and profited more & more day by day in grace and in virtue/ there came an holy desire to her soul to pray our lord to give her the perfit degree off faith: By the which faith she might be more able to him ●oythouten any changing then she was afore: Anon forth she prayed to our lord that he would vouchsafe to increase her faith & make it so perfit in her that it should never be hurte●ne throw down by violence of any manner adversary: To whom once lord answered in this wise/ I shall dyspouse the to me in faith/ yet she prayed the same often times aftyrward and ever had the same answer of our lord again At the last it happened a little a fore the beginning of lente in the days when the people made an end of eting offlesshe and in manner made vain and ydil feasts in serving of the womb▪  
This holy maid closed her up in her chambre Seeking by fasting & praying the glorious and gracious face of her spouse ●hu axing specially by fervent prayer uncessablythe same that she asked afore of the virtue of faith that he would vouchsafe to increase it and make it perfyggt in her/ To whom our lord appeared and said. By cause that thou hast put away and flelde all manner nf vanities of eting of slesshe these days for my love▪ And set the delectation of thine heart fully in me this time/ where all other about the and namely in the same house that thou dwellest in: maken feasts and joyen therein. I shall therefore make a solemn feast of dispousation between the soul and me. And so as I behyte I shall dispouse the to me in faith/ Our lord had not so soon said this words. That our lady his glorious mother/ And his blessed Evangelist saint Johan/ and the glorious apostle saint poule/ and saint dominic the father of her religion appeared and with them david the prophet brenging in his hand a sauter of music: ¶ first our blessed lady gods mother came to this holy maid/ and took her hand In her holy hand street ching out her fingers to her son prayleng him that he would vonchesuf to wed this maid to him in faith. The which devout asking our lord granted her and brought forth a Ring arrayed round about with four precious margarete stones/ And in the over part off the ring was enclosed a right fair dyamant stone/ That ring he put with his holy hand upon the finger of this maidens right hand saying to her thus Loo I dyspouse the to me that am thy maker and thy saviour in faith the which disposition shall be confirmed & kept in the undefouled unto the time thou shalt hallow everlasting wedding with me in the bless of heaven/ Therefore douhter now fro this time fortherwarde work mightily and put away all manner of doubt for now thou art armed with the strength of the faith/ for to overcome thereby all thine adversaries/ And thus this gracious vision ceased: But ever afterward▪ this ring bylefte up on this holy maids finger not to other folks syht but to her own sight for she be knew many times and oft to her confessor master Reymound with great dread & fere that she saw ever that ring upon her fingers/ And there was never time but that she saw it/ Loo maidens ryht as saint katheryn the martyr virgin & queen. After her baptism was dyspoused to our lord as the legend maketh mention/ Right ye may consider now how this holy maid katheryn/ After so many victories of temptations of her flesh was solemnly dyspoused to the same lord: And ye consider the conditions of this ring/ ye shall●welle see that the token acordeth that that is betokeneth to She axed steadfast faith/ what is stronger than a dyamaunt stone: it wythston dyth all manner hardness and it persyth the hardest thing that is/  
but that stone itself is broke only with the blood of a goote. Right so a strong faithful heart wythstondeth and overcometh with his strength all manner of adversity/ But the mind of crysties precious blood the which is called in holy write a goote the which precious blood he shed upon the cross for mankind: that stroge heart is relentyd and all to broste/ the four precious Margarete stonies in the ring betokeneth no thing else/ but four purytres & cleanness that which was in that holy maid/ that is cleanness of her intent cleanness of her thought cleanness of her speech and cleanness of her working all these shall be declared by the grace of god more largely here afterward I supposo that this dyspousacion was no thing else but a confirmacioun of godis grace And the token of this gracious confyrmacion/ was the ring the which only appeared to her and to none other for this cause that she should not fere ne dread to deliver other out of the wretched world by her prayers/ and by the help of that special grace that god had endowed her with. One of the principal causes after holy doctors why the almighty god vouchsafe of his singular privilege to show to some that they been pleasant to him and in estate of grace is in this wicked world for worship for his intent is to send them/ For to fight with this wicked world for worship of this holy name and health off souls as he died to his Appostlis on whitsunday/ the which token/ special tokens of grace: Right so this holy maid above the condition of all other women after time she was thus confirmed i● grace/ she was sent openli for the worship of god to procure health of souls/ as it shall be declared by the help of god here afterward more openly/ And therefore I trow it was that she took of our lord the token of confirmation of grace that she should boldly and mightily do execution of that/ that our lord commanded her/ Thus shall I make an end of this chapter and of the first part of the legend of this holy maid saint katheryn of Scene to the worship of the holy trinity and to health of souls/ Regnaute semper in oinꝰ scis domino nostro Ihesu cristo/ quin cum patre almoque spuniscon vivit et regnat deus Per oina secula seculorum Amen/    


¶ Here beginneth the second party in the which is showed the conversation of this holy maid with men/ And how the gifts which she had received off our lord privily enclosed within herself were openly showed to the world/ And first how our lord bade her that she should be conversant amongs men/ Capitulum Prymum  
●After time that this holy Maid was despoused as it is rehearsed afore/ our lord began to draw her little and little to the conversation of men/ And that was full mennerly and measurably not for to withdraw utterly fro her his divine presence/ but rather as much as longeth to the measure of perfection for to increase it as it shall be declared openly afterward/ And therefore in a time when he appyred to her and had taught her of the kingdom of heaven and showed her many mysteries/ And also to say the psalms and the hours of divine seruince as it is rehearsed afore/ forthwith he bade her that she should go down to meet with other of her mothers household and afterward that she should come again to him When this holy maid heard this she sobbed and wept & fill down to his feet for sorrow and said to him these words/ O sweet Ihesu lord why puttest thou me away fro thee/ and if I have offended and displeased the master/ Loo lord there is mine body at thine feet/ punish it & I shall gladly help thereto/ & suffer me not good lord to be punished with so● sharp and so hard a pain to be departed in any manner of wise fro thin blessed presence/ what have I to do with that meet I have meet that they knew not of whether receiveth anon more life by bodily meats or by ghostly meats/  
Lord as thou knowest well I have fled the conversation off men/ that I might the sooner find/ and now sith I have found the by the mercy and graciously thou haste showed the to me though I am unworthy should I now than forsake this precious treasure And put me to the conversation of men eftsoons and so been found reprobable in the faith/ A nay lord suffer not that be so for thine infinite goodness/ when she had thus long wept and weyled with sweet sobbing words/ our lord said to her/ suffer now dear daughter for it is full seemly to the that thou shodeste fulfil all manner of virtue that not only it be fruitful to thine self/ but also to other by mine special grace it is not mine intent for to dyscevere or depart the from me in any manner of wise. But rather I shall have the to me more stronger by meditations of neighbours charity Knewest thou not well that in these two things scondeth the perfection of mine commandments that is in love off god and love of thine neighbour/ I will therefore that thou will fulfil the verof these two preceptis that thou may go to heaven not with one wing but with twain/ Have daughter how of thin young age thou hast had hither to a yele & a love of health of souls/ & by me it hath be increased in so much that in thine young age thou purposed the to feign the aman by cause thou mightest the sooner be received among the order of the friar prechours in strange contrees that thou shouldest not be known so for to profit to the health of men's souls & for that singular love that thou hadst to mine servant Domynyk/ thou desirest with a great honour his habit that thou now hast received/ the which domynyk principally for health of souls I ordained that order why merueylest thou/ & weigh lest thou so/ if I bring the to that/ that thou hast so long desired/ With these words of our lord/ this holy maid was greatly comforted & said unto him like as our glorious lady glorious virgin marry said to gabriel such words Qno fit istud/ A good lord in what wise & what manner may this be done/ Our lord said again as mine goodness shall dispose & ordain/ Thenne she as a good disciple & a true follower of her master christ Ihesu said lord thine will be done in all things and not in me for I am darkness/ and thou art light/ I am she that is nought/ and thou art he that is aught I am she that is unwis/ and thou art he that is endless wisdom of the father/ But yet I pray the lord in what manner of wise may this be that thou seyste now that I wretch than am so freell should be so profitable to man's soul Thou knowest well lord that men setten little store by women's words speak the never so virtuously as it were not seemly/ Ne livest thou that women should be more conversant amongs men/ To this our lord answered in manner as Gabryell answered our glorious lady glorious virgin Mary/ and said there is none word that cometh fro god's mouth unpossible at him for to be done/ Am not I he the which hath made mankind both man and woman and the shape of every either/ And where that I will inspire mine grace all is one to me both man and woman/ the neck again in his kind/ But by crying of one of this maids sisters to her that she should cese she left of/ And after time that her spirit was restored again to the bodily wits she felt her neck so sore as thought it had be smitten with many great strokys/ There as the holy maid told it afterward to her confessor master Reymound if her mother had put never so little more strength than she died to ryghting of her neck as she was about▪ she should have broken her neck/ with such manner passing out of the body/ The soul of this holy maid was oft times ravishing▪ so that other while by vyolens of the spirit/ the body was left up fro the earth/ as marry Magdalene was in time of her ravishing as it shall be declared afterward more openly/  
¶ But now I shall tell you of a miracle that befell in the beginning of her ravishing/ It befell in a time when this holy maid turned a spete or a broche with flesh by the fire of hot brenning coals, her soul was inflamed and brent in the mean while with the fire of the holy ghost/ And anon she was ravished fro her bodily wits seizing for the time of her turning of her spit/ When her brothers wife the which was called Lysa perceived this knowing the conditions of this holy maid▪ she took the spit of her hand and let her alone/ & when the meet was enough▪ and also folk had supped/ yet she bylefte in the saravysshing/ then Lysa bethought her to abide upon her unto the time that she had do/ She brought her husband a bed and her children and came again to aspye how she died/ and found here fall down in to the hot brenning coals with that Lysa weyled and cried and said Alas alas katheryn is all burned and ran to her anon and pulled here out of the fire. A and found her clothes nothing hurt ne brent ne having no manner of tasting of the fire, ne yet more over there bylefte nomaner of ashes upon her clothes/  
Loo perceive ye not maidens what virtue of ghostly fire was within this maids soul by whose might the strength of that outward natural fire was utterly wytdrawe/ See ye not how the miracle of the children which were cast in to the oven for to be brent was then renewed in this holy maid. And this miracle was not once showed in her but oft times:  
¶ once it befell her as she was in the church of the friars when she was so ravished: she bowed her heed down to a pillar. in the mean while/ in the which pillar there were certain images of diverse saints at the reverens of which saints there was a man styked up a wax candle brenning the which candle fill down upon this holy maids heed in time of her ravishing/ And so it burned upon her heed in to the time the candle was all wasted/ And so she had no harm: Was not this a marvelous thing and a wonderful that the candle burned upon her heed till it was wasted and hurt nothing her kerchies ¶ And when the candle was all brent/ It quenched upon her heed as though it had be quenched upon a stone or upon earth.  
¶ Of this miracle bare witness many of her sisters that saw it and told afterward to her confessor/ Master. Reymound: One of the sisters which saw it was called lysa/ another Alyxa/ and the third Francisca. Yet beside as this it befell like unto the same of her in diverse places of the world there that she came: Namely when she was about to edify men's souls to virtue/ than the fend by his malice was greatly stired against her by the sufferance of god: and so farforth that in the presence of many of god's servants he kast her in to a fire/  
And whiles other were about to draw her out with weeping and wailing she smiled upon them and come out of the fire by herself and was nothing hurt neither in body ne in her clothes/ then she said to them that stood about beeths no thing afeard: For it is mine ghostly enemy the fiend that hath do this miracle & this recordeth diverse that saw it to master Reymound her confessor/  
¶ Another time also in her chambre by her beds side there was an earthen pan with brenning coals in the which brenning coals the envious fend cast her with such a strength that her heed was the first that fill in the fire and so the pan to burst for violence of the stroke/ and yet her head was in no wise hurt: She arose up and said with smiling there to a devout woman which was called Gabryell/ Loo how this malytions' enemy worketh:  
Like to I ride in vitas patrum of a woman that was called Infracia: and therefore it is none marvel though our lord suffer the fiend to work such things in his darlings and chosen children/ sithen it so was that he suffered him to work as hard things in his person/ when he suffered him to set him upon the pinnacle of the temple/ And upon the high hill/  
¶ Tus by such marvelous things our lord wrought marvelously in his maiden katheryn so that she increased more and more by his grace every day in his perfection and as much that love was both rote and cause of all her works: The chartable werkisof her neighbours passed all other works. And the chartable works was in double wise that is both to body and soul.  
¶ The first shall I tell you of the dediss of charity and of mercy that she died to her neighbours that were sick in body/ And afterward of the deeds of charity and of mercy that she died to them that were seek in soul/  
The next chapter shall declare openly of diverse merueylies that our lord showed in her in healing of power folk And also of a marvelous charity that she showed a nemptis hem that were seek in body/ The witness of this chapter is rehearsed within the same chapter/   

¶ Of woundres which she died in health and in comfort to the necessity of them that were pour and needy Capytulum iij  
When this holy maid Katherine perceived that the more milder she was to her neighbours the more gracious she was to the sight of her spouse Ihesu/ she applied her ever afterward to succour and help them in her need with all her heart largely/  
¶ And by cause she would nothing have of her own as her own in her own possession▪ Right as a very religious woman that had ordained in her own heart to keep the iij principal vows of religion as it is rehearsed afore in the first party/ lest she should be found guilty of withdrawing other men's good against the will of the haver/ she went to her father and besought him meekly and lowly that he would give her leave to give alms after her conscience to ●ore folk of the goods of god I give him in his household/ To the which her father granted her the more freely in as much as he know well that she following perfectly the steps off of our/ And granted not only to her thus in privity between them both: But also afterward to all that were in in his household he gave in commandment that no body should let his dear daughter for to give alms of such goods that our lord had give him in his household though she would give to pour folk all that ever he had in his household/ assoon as she had this licence▪ she began to depart the goods of her father to pour folk: Nevertheless in as much as she lived with a gift off discretion: she departed not that good to all that would ask/ But to them that she knew were need folk/ all though they asked not/ among all other needy folk there came two he knowledged that there were many pour needy householders a little beside the city of gene that had great need and were sore ashamed for to ask/ after time she knew that she forgot it not but that she arose up early in the morrow as saint Nycholas died and bare on her shoulders home to their houses both wine and oil and other things that was needful/ And as god would when she came she found her doors open And she put within the doors that she brought: and drew the door to and fledprevyly her way  
¶ It befell in a time that she was seek in body so that fro the sole of her foot to the top of the heed the body was swollen/ that she might not arise up of her bed ne stand on her feet▪ And she heard say than/ that there was a power widow a little beside, the which great hunger and great need with her sons and daughters: For compassion that she had of this pour woman and of her children: The next night after she prayed our lord that he would vochesauf to give her so moche strength for a time that she might go and so oour that pour woman/ Anon she aroos, up early upon the morrow & filled her sack of her faders: where and her great vessel or a flacat of wine and another vessel with oil: & what that she might ever find beside forth the which might be necessary to man's livelihood and all these she kept in her chamber: all be it that everich of these was for her berdem enough for to here alone yet she bore all at once to the widows house some thereof she trussed upon her shoulders some up her right arm and some up her lift arm and some thereof bonnden onder her girdle/ and by miracle that was heavy ynouht to bear everich by himself/ she bore it all at once easily without any pain or grevaunec She knowledge after ward both to her confessor Master Reymound and to other of the friars: that the berdom weighed no more to her than thought she had lift up a little wase of straw: and yet in truth if it had be truly weighed  
It should have weighed an hundred pound of weyte or there about Er than the common bell of the city was roungen early in the morrow it was not leeful never one to walk in the city: aft time it was rung this holy maid waited well her time and took her journey with her burden/ All be it that she were young and all forbolnyd bysekenes: yet she ran to the pour wydowed house so fast as though she had felt nothing of pains ne of the burden/ And when she came nigh to the pour widows house her byrthen waxit heavy and greuo● to bear/ so that her seemed she might not bear it a pace further/ when she perceived this she understood anon that it was our lords will and prayed him devoutly with trust that he would vouchsafe to ease her/ Anon she was eased of her byrthen/ & came to the pour widows house and found her door half open/ As privily as she could she drew her byrthen within the door/ and yet it made such a noise that it work the widow. And she fled as she might for sickness but that was not full far/ but for her sickness increased more and more/ by the ordinance of god that unneaths she might remove her out of the way/ wherefore she spoke to our lord with weilyng cheer and in manner in smiling cheer/ and said good lord why hast thou so deceived me/ it is good to the to shame me here/ it is thy will that mine folly be pupplysshed to all folk here about haste thou now forget thy mercy that thou haste showed to me thine unwourthy▪ I pray the lord yield me mine strength that I may come home to mine chambre/ in time she spoke thus & these words and like to these/ She enforced and strengthened herself that she might go forth saying to her own body thus/ thou most needs forth though thou shouldst die by the way and therefore go forth what with going but more with creeping forth she went little not so fer/ but that the pour widow arose up and espied by the habit who it was that did her that benefet  
¶ Our lord thenne considered that she was greatly tormented in her going/ restored her again to the strength that she had afore/ but not so perfyghtely/ So that with great hardiness she came home ere thenne it was light day. And lay down in her bed right feeble as she died before thus our lord touched and touched her by sickness as him liked/ Loo maidens here ye may see the miracles of saint nycholas been renewed in this holy maid/ and not only by miracle/ But by many miracles: now shall I proceed forth and show you the virtuous living of saint martin/ How our lord showed him in her:  
¶ It befell on a time when this holy maid was in the church of the freyers There came to her a pour man & asked some help of her for the love of god. This holy maid perceived well that she had nothing that she might give him For she was not wont to here neither gold ne silver/ she prayed him that he would abide a while till she came from home/ For gladly she would and plenteously give alms of such things that she had at home in household/ then the pour man sade if thou have any thing for to give me here I pray the to give me for I may not abide so long/ it was to suppose by this that it was another that appeared in the power man his likeness & not he that it seemed/ This holy maid was both that she should go fro her with out somewhat she bethought her what she might give him to fulfil his need/ Anon it came to her mind of a little silver cross that hynghe by her bodies that which for that time she had in her hand she pulled away that little cross & gave it gladly to the pour man/ when the pour man had that cross he went away fro her gladly and asked no more alms the day of none other man as though he had come for the cross alone/ The next night following when this holy maid prayed as she was wounte to do almighty god our saviour appeared to her having that same little cross in in his blessed hand arrayed with many precious stones and said daughter knowest not thou this cross/ this maid answered to him & said/ she knew it well but she said that it was not so fair arrayed when she had it/ To whom our lord said again/ yesterday thou gavest it me this gladly with great charity and love the which love and charity betokeneth by these precious stones therefore I behote that at the day of doom afore all the company of angels and men/ I shall show the this to increase of thy joy/ For I shall not heed ne suffer to be hid the deeds of mercy that been do by thee/ with this our lord ceased of that aperytion. & she thanked ourlord/ & ever after was I stirred to do more such alms as it was well proved afterward/ another day also it befell when devyn service was do at the friars after time that the people was go out of the church and she bylefte behind alone with one of her sisters for to pray▪ as she came downward fro the chapel the which was ordained/ for the sisters of penance/ our lord appeared to her in likeness of a pour pilgrim at the age as her seemed of ij. or iij and thirty year half naked and asked her that she would give him clothes for the love of god/ Theene she was that time stirred to do deeds of mercy more than ever she was: she prayed the power man that he would abide a while unto the time she came down again fro the chapel: and then she would help him of some clothes/ She went up again to the chapel and died of herk ertyll under the which kertell she wered next her her body here cote that was without sleeves and gave it with a great gladness to the pour man/ After time the power had received it he asked more of her and said/ A/ a. good lady I pray you sith ye have give me a woollen cloth/ give me linen clothes for to were next mine body/ then she said to him come after me and thou shalt hove gladly and she went afore and her spouse Thesu unknowing to her in a pilgrim likeness followed her. When she came home she went thither where the linen clothes of her father and of her brothers lain/ & brought out both a shirt and other linen clothes and took gladly to the pour pilgrim/ Yet when the pour man had received that he asked more and prayed her that she would give him sleeves to his kertyll for to cover his arms/  
¶ With that she went her in nothing heavy of his crawing but gladly sought about for his sleeves/ At the last she found a new cote of a maiden servant of the house having and hanging upon a perch the which was never werid there of she took away the sleeves and took it gladly to the pour man/ yet he asked more and said/ Lady thou hast now clothed me, he thank the for whose love thou hast do it but yet I have a fellow lying in an hospital her beside the which needeth greatly clothes. If ye will send him any clothes I shall bear it to him in your byhalue full gladly/ yet this holy maid for his multyplyeng of asking was never the weryer But rather the more fervent for to do alms largely She be thought her where she might have a cloth to cloth with this needy man that lieth in the hoospytall then fill to her mind that all the main of the how/ sold were right loath to given alms out take her father alone/ and therefore the shit up all her clothes under lok and key/ lest she should find them and give them in alms. Overmore she considered discreetly that she had take I nogh away of the maiden servant of the household/ and therefore she would take away no more of hyres by cause she was needy her self. then she disputed with her self whrther she should give him her own cote or not/ by cause she had no moo but one/ charity said yes/ but honest said nay. Atte last charity overoo me honest/ that is for to say charity that longeth to the soul/ overcome honest the which had compassion upon the body  
She thought if the pour man should go away without some cloth/ it should be slanderous to other/ and if she had given her own coote and go naked than should she had slandered souls/ whose souls she ought for to love more than the body And therefore her seemed that souls should not be slandered in no wise for no temporal alms. And than she answered to the pour man thus. truly dear friend if it were honest and leeful to me for to give my cote that I were thou shouldest have it gladly. But by cause I have no moo/ it were not seemly that I should give away this. And therefore I pray the hold me excused/ for gladly would I give it the if I had any moo. then the pour man smiled upon her and said well lady I see well if thou hadst moo thou wouldest gladly give me/ therefore I thank thee/ far well. when he was borned fro her/ this holy maid perceived by certain signs that it should be he the which was wont to appear to her and was often times conversant with her/ she was in manner of doubt/ but her heart burned in love. Nevertheless in as much as she held herself to comyne occupation of household as she was wont to do The next night suing our lord Jhesu christ appeared to her/ as she prayed in likeness of that pour man holding in his hand that cote that the holy maid gaf him arrayed with clear shining precious stones/ and said to her thus Dear daughter knowest thou not this dote/ she answered and said yes/ but she gaf it not so arrayed: To whom our lord said again. Thou gavest me yester day this cote so freely & so chartable that it voided away fro me the pain of cold Therefore I shall now give the a cote/ the which shall be invisible to men/ but to the it shall be sensible. Out of mine holy body I shall take it/ and hive it thee/ by the which both thy body and thy soul may be covered and kept from noyous cold unto the time that they shall be arrayed in joy without an end a fore my saints and angels. Anon forth with he took out a cloth of a sangueyne colour with his holy hands out of the wound of his side shining all about to the quantity & measure of the maidens body. Where with he arrayed her with his own holy hands and said. This cloth I give the all the while thou dwellest in earth in token of thy cloth of joy/ that thou shalt be arrayed within heaven Thus this vision ceased. After that the holy maid had so great grace in receiving of that ghostly gift/ not only in her soul but also in her body/ that fro that hour in to her ending day/ she needed never to were moo clothes in winter than in summer. For were the wedder never so cold she used no more clothes than a cote and a kertell. For ever afterward as she seemed she felt that ghostly cote upon her/ the which our lord gave her/ and that was the cause that she felt no cold. See ye not maidens of what worthiness this holy maid was that followed Saint Nycholas in giving of atmespryvely/ and followed saint martin in giving of her own clothes the which our lord allowed by his holy appearing to this blessed maid. And there to gaf her a sensible and an everlasting token/ for to feel in earth how pleasant alms deeds been to him. Me seemeth that when our lord said to this holy maid that he would she we her that little cross at the day of doom the which she gave in alms And also that he would array her with a cloth of joy/ in heaven is no thing else but a sikerness of endless health. And thereto an excellent joy in bliss for her meed  
Therefore maidens set not little by such revelations and such tokens/ for sickerness of endless health only causeth so great joy and so great comfort in a soul that it were impossible a tongue to tell it or a pen to write it. What followeth after such a sickerness of joy trow ye to a soul. truly increase of all virtue of patience/ of strength/ of temperance of business/ and diligence in keeping of her self/ in holy works of faith/ of hope/ of charytr/ and of such other virtues.  
And all that were hard to such a soul afore been made by such comfort right esye Loo what grace such predestination notefyed to a clean soul wercheth.  
Another time also it befell that this holy maid fulfilled with compassion perceived that there was a man the which made him poor wilfully for god's love and lacked meet/ wherefore she took privily a linen bag and filled it with eggs/ and bare it with her privily under her ●oote to refresh with that power man when she met with him. She came to the place there that the pour ma● dwelled/ and entered first in to the church there beside for to pray. And when she was entered/ she bethought on our lord so Inwardly/ and anon her spirit was ravished/ so that she was fully for that time withdraw from her outward wits/ as it is rehearsed afore.  
when she was thus ravished/ it happened suddenly that the body bowed to a pillar casually on that side that the eggs were on/ so that she leaned fully upon the bag with eggs/ than was there in the same bag for gotten afore a thymbyll as tailors sown with/ the which thymbyll was broken in three parties by burthon of her body/ but the eyren that charity hid there were hole & in no party broken. Now was this a marvelous thing that the eyren were hole/ and the thymbyll of copper was to broke/ so our lord showed there his miracle in the chartable eyren. For our lord showed his help not only by this holy maid to needy folk/ but also he showed his miracle in her by works of his godhead  
And for to declare the more openly/ I shall tell you a marvels thing/ of which marvel were witness both men and woman about the number of xx of this maidens faders household Her mother Lapa told master Reymond her daughters confessor that after time her daughter this holy maid had leave of her fad to give alms. It befylle that the main of the household had drunk amongs them a certain vessel of wine/ so that the remnant the which was left was not fresh for to give to pour men/ in asmuch she had in custom to give them of the best for god's love. She went her than to the next vessel of wine there beside in her faders seller/ and tamed that for pour folk And gaf them largely there of every day as they needed many days to guider/ and it was not espied of the main. At the last when the first vessel was done/ the butler ministered drink to the main of the vessel the which the holy maid had tamed. Yet the holy maid left not therefore/ but alway she gave there of to the pour folk/ and the more the main drunk/ the more largely she gave to pour folk/ and it was not espied/ ne the wine was never the unfressher ne never the lass in the vessel/ but allway kept his estate/ both in fullness & in freshness. all the main of the household greatly marveled there of that the vessel continued so long/ and the wine was so good and so fresh/ for it was well know afore/ that such a vessel of wine might not last over xv days or xx days at the ferthest Nevertheless it continued not only xx days/ but a full month complete And yet it seemed that the vessel was no wise lessened.  
All the main had marvel there of that the wine was so good & so fresh & lasted so long. For better wine them seemed they tasted never It was unknown to them all how that might be/ but the holy maid knew well I nogh that it was by miracle of our lord/ by cause of the alms that she gave there of the more largely to the pour folk. And therefore she gave there of the more largely to pour folk openly that all the main might see it and yet it seemed never the less in the vessel. O month was passed & an other began to enter/ & yet the wine continued ever like fresh/ & like full as it did first in to the time the grapes were ripe for to make new wine. when the grape's were ripe & veseels were ordained for to be filled with new wine/ the master of the wine bad & commanded/ that the vessel which continued so long with old wine/ should be emptied and filled with new wine One of the servants made ordinance for to empte that vessel by filling of botellies/ & yet it seemed never the less. at the last the vessel was undone for to be gawgid to know there by what was left in the vessel/ & it was found all dry as though there had no wine be their Inn many months afore then all the household were more amexuaylled of the miracle then they were of the abundance of wine afore.  
Loo maidens what miracle our lord showed by giving of alms deed of this holy maid Katherine/ the which miracle was openly afterward known in the city of Sene Thus endeth this chapter. The wyttenesse of this matter contained in this chapter been rehearsed in this chapter.   

¶ Of marvelous deeds which she did in lowly & busy service to them that were sick. Capitulum iiij  
This holy maid had a marvelous compassion in her soul of pour folk and needy But yet she had a more excellent & a more marvelous pity of seek folk/ for the which pity that she had of them she wrought many wonder things/ whom I shall rerce by the grace of god/ for the more edification of them the which shall read or here this holy legend. And though it seem to some incredible/ yet shall I not leave therefore. In the city of Sene there was a full pour woman/ and a sick that for need and wanting of temporal goods/ she was constrained to lig in an hospytak in the same city where she supposed to have and find remedy of her sickness/ that she might not have by her self/ it happened than that she was received in to a pour hospital of the same city/ in the which hospital uneath she might have that she needed Her sickness increased so highly that she was a leper tho●ugh out all her body/ then all that ever were with Inn the hospital eshewed her te more/ and disposed for that she should be sent to the spytellhous without the town/ the which was ordained for lazaros and not for to abide amongs them. when this holy maid perceived this/ she went full of charity to the same hospital/ and visited the pour leprous woman/ and ministered to her not only the substance of temporal goods/ but also the help of her own ministration. For every day on the morrow/ and every night at even/ she visited the same seek woman by her own person considering in that same leprous woman her spoust Jhesu with her ghostly eye. And therefore she served her to more busily/ the more diligently/ and the more meekly/ this holy maid served her the more prude and unkind/ the seek woman was against her.  
For so oft times it happeth in them that been not meek/ that the more meekness there is showed to them/ the more proud they be. And there that they should thank our lord for the kindness which is showed to them/ the show rather Injuries and wrongs/ right so did this seek woman to this holy maid when she saw that she was served so customably every day of this holy maid/ she began to chide her when she was not served to her pleasance. It befell other while that this holy maid was long at the church/ and continued sometime longer then sometime/ and that was the cause oft time why she was tarried fro that seek woman And after when she came late to the seek woman/ she would chide her shappely/ and said to her soornfully many such heavy words. O lady queen welcome/ where have ye been so long lady queen/ a now ye be a great lady that so long have been at the freres/ have ye talked I enough with the freres lady/ with such like words and many like these/ she did what she could to stir this holy maid to wrath/ yet was she not stirred by her words/ but rather served her as she would her own mother/ & comforted her as lowly/ and as meekly as she would her own mother/ saying to her right thus O good mother/ for god's love be not disposed with me/ for though I have be long I shall mend all thing anon. Than she hid her fast & made a fire/ and ordained busily for her meet/ and for all other necessaries as she would for her own mother/ so that the seek woman in all her unpatience marveled of her patience This rebuking continued long time/ and yet was that holy maid never weary of her service/ but rather continued/ many folk had marvel thereof. But her own mod Lapa was greatly troubled with all and cried upon her that she should leave that ministration lest she were a leper as the seek woman was/ & oft-times she said to her Daughter I wot well thou shalt be a leper if thou continue in service of this seek woman/ and that may I not suffer/ And therefore leave of I charge thee/ To whom this holy maid excused her honestly and said that she had it of our lord that she should not leave the ministration of that pour woman/ And so she e●ed her mother/ and she continued forth in her holy ministration. then the fiend perceived that she might not be overcome by sweet revelling/ he turned him to another while by the sufferance of our lord and made her hands leper the which touched the lepers body of the seek woman in so farforth that every body that saw her said that she was a leper yet would she not sense thefor but rather desireth to be a leper than for to se●e of holy ministration/ she despised her own body & wrought never what befell to her so that she mightserue our lord That lepers sickness continued upon her many days/  
But her seemed full few day in comparison of great love that she had to our lord. That blessed lord the which turned all thing to god in his lovers after time he considered the ghostly strength of his spouse this holy maid: he would not suffer that the lepers sickness should long endure in her/ Within a little time afterward it happened by the disposition of our lord that lepers woman should pass out of this world/ So that in a time of her passing this holy maid was with her and comforted her busily and blessedly.  
¶ When she was passed she washed devoutly that lepers body and arrayed it to the bearing/ And when her dirge and her mass was done/ she buried her with her own hands/ And assoon as she was buried/ the leper passed away fro her hands as though she had never no ne sickness thereof/ But rather her hands was more fairer afterward then any place of her body/ as though she had never be touched with any spice of leper. See not ye maidens what increase of virtue this holy maid won by this deed of mercy/ charity the mother of virtue stererd her to do that chartable deed of mercy and meekness conpeled with charity the which made her to be subject and servant to the seek/ And also patience was conpeled with that charity the which made her to suffer patiently and gladly the seek wommen rebuking:  
¶ And yet furthermore to this deed off charity was knit wythouten any doughte sickerness of clear faith/ By the which faith she beheld ever her spouse Jhesu in her soul as oft as she ministered to that woman.  
¶ And yet nevertheless she failed none hope, by the which she continued to the last end in her holy ministration. After all these holy company of virtues followed an open miracle in cleansing of that leper by the death of this pour woman the which she took by her ministration. This is a gracious miracle and a marvelous yet should ye see and here a more marvelous thing that followed if ye listen/ & here it busily/ In the same city of Gene there was a sisters of penance of Saint Domynyk seek that which was called after the manner of speech in the country Palmaria/ the sister Palmaria was so greatly stirred to hate by excytation of the fiend against this holy maid katheryn/ that as oft as ever she saw her or herd herd her speak or herd speak of her. she was highly troubled in her soul so farforth that she showed all the tokens of malice against her both in ba●bytyng of her privily and openly & also in cursing/ assoon as the holy maid perceived this/ she showed to her all manner of mildness and meekness for to pees her in that that she could: but always her seek sister despised all her meekness to the utterest and set none price by her then this holy maid ran by prayer with a fervent devote heart to our lord Ihesu her spouse praying to him specially for her seek sister that he would vouchsafe to give her grace of forgiveness the prayers were as a brenning fire ascending up to our lord asking of him both mercy & doom/ all be it that the intent of this holy maid was nothing else but for to ask mercy for her and no ne doom/ yet it was liking to our lord for that time not for to give his mercy without doom/ there showed our lord his great doom but if byrrayers of this holy maid/ He showed a more greater mercy/ he smote merciably to that sister Palmarya in her body that her soul shall be made hole/ but what hardiness of obstination was in that seek sister/ And what sweetness of charity there against was in his spouse katherine/ It was clearly showed afterward by ryghtwysdom evermore he increasing in this holy maid katheryn the love of souls by showing of a wonderful fairness of that sisters soul/ the which was first by the right wisdom of him I deemed to be dampened for her obs●ynacie/ but merits and prayers of this holy maid/ it was afterward saved/ When our lord had smite that sister palmarya in her body by bodily sickness to that intent only that her soul should be more hole/ yet would she not sense of her malicious hate that she showed without cause to this holy maid/ But rather was more grievous to her after her sickness then she was in her he'll/ The more froward she was to the holy maid. the more meekness she she wed again to her and would oft times full charitably be with her and do her service both with loving words and deeds ¶ Yet was that seek sister harder then any stone against her that neither by chartable words ne deeds ne services she would not be pesed/ but ever was grudging upon her so farforth that she bade her go out of the house that she was inn with a wood violent spyryt This considered our lord that rightwis judge/ he laid his hand of rightwiseness upon that enemy of charity/ and touched her so/ So suddenly that both without shrift and housel she drew fast to the death of body and soul: When this holy may herd her of/ Anon she went to her chamber and bysoughte our lord by devout prayer for that soul lest it should peryche by occasion of her/ such words she saide to our lord in her soul in time of her prayer as afterward she was be know to her confessor/ Lord whither I wretch am I bore to the end by occasion of me souls I made like to that should be put to endless peynel: ●& wilt thou suffer lord that by occasion of endless damnation to mine sister to whom I should be an instrument of everlasting health: A mine good lord put away such an orybyll doom for the multitude of thine great mercy/ It had be better I had never be borne/ than soulis I bought by precious blood should for me be dampened  
O lord be these thine behests the which thou behotest me by thy large mercy I should be profitable to the soul he'll off mine neighbours: be these the fruits of health that I should bring forth for that mine sister should be dampened/ and none douwte mynsynne is cause thereof and of her pain/ For other fruit bring I not forth but sin alone/ But yet shall I not cese to ask mercy unto the time I have some comfort of mine sisters salvation in this wise this holy maid prayed more in soul then in word outward and for that she should have the more compassion of her sisters soul: our lord showed her in the mischiefs peril that her sisters soul was inn comered and within that sight our lord answered her and said that he might not suffer it of his rightwiseness but that such a malicious hate and an obstinate must needs be punished/ then the holy maid fell down a fore our lord in prayer and said: Lord I shall go never out of this place in to the time, thou hast showed methy mercy for my sister/ punish me lord for her sin for I that am cause of her trespaas should be punished and not she therefore merciable lord I beseech the for thy great mercy and thine endless goodness that thou suffer not mine sisters soul go out of her body in to the time that she have received that grace & thy mercy ¶ Loo maidens that prayer was off great strength that her sister soul might not pass out of the body unto the time our lord showed his plenteous mercy in her. notwithstanding the seek woman lay adrawing on three days and three nights so that many folk that knew her marveled and sorrowed for her that she suffered so long a pain. & yet in all that time this holy maid continued in her devout prayer/ never cesing unto the time she had overcome in manner of our lord by meek tears/ Then●e our lord by her devout prayers graciously sent his mercy unto that soul/ and gave her clear knowing to know her trespass/ and also gave her sufficient contrition to health of her soul. assoon as this holy maid perceived that by revelation that she had such a grace she went to the seek sisters chamber for to comfort her/ And when the seek sister saw this holy maid she died her reverence with great joy as she might whom she had first in great reprove and so she accused herself with speaking and tokens making & asked her mercy and forgiveness of her trespaas as she might speak and so she was shrive and hoselyd and passed out of this world with great contrition/ When she was passed out of this world. thenne our lord showed to this holy maid her soul in so great brightness and fairness/ that as she knowledged afterward to her confessor it might not be told ne spoken with man's tongue/ Yet was not that the fairness that she should have in bliss endlessly but only the fairness that she had in her first creation and in receiving of her baptism And then said our lord to this holy maid, loo dear daughter by the I have received this soul that was lost/ is this not a fair soul and a seemly/ Loo is he or she that will not do her business for winning of such a fair soul/ if that I am the most sovereign fairness of whom cometh all manner of virtues fairness was so oucome through love of fairness of man's soul that I would come down froheven to earth & shed my blood for to ransom it/ moche ye then should labour so either for other the so fair a creature be not lost. for this cause I have showed the this soul that thou may the more her afterward be ●●erid for to win souls to me/ and also that thou may steer other to the same grace/ This holy maid then thanked our lord for his blessed revelation praying him meekly with all the affection of her soul that he would vouchsafe to give her that grace ever afterward that she might see the fairness of every soul of all though the which been conversant with her: so the more be stirred for to win her health/ the which grace our lord granted her and said/ by cause thou haste despised for mine sake all manner of fleshly conversation and art knit to me in the spirit the which am the most sovereign spirit/ and also haste prayed so busily and so devotily fore this soul/ therefore now I give thy soul clear sight by the which thou mayst perceive and behold both the fairness and the filths of every soul that is present afore thee/ So that as thy bodily wits afore this time have perceived the conditions of bodies right so from this time forward thine ghostly wits should perceive and consider the conditions of the spirits not only of though the whilche been I presented to thee/ but also of all other for whose help thou shalt pray though they never be presented to thy bodily sight/ ¶ The grace of this gift was ever after ward so speedful in this holy maid that fro that time forward she perceived more clearly the qualities and deeds▪ of the souls of them the which appeared afore her than of her bodies/ so farforth that in a time Master Reymound her confessor complained to her of some that grudged upon her by cause that she suffered many diverse persons to kneel afore her & would not bid them stand up/ To whom she aus●terd in this wise. God knoweth father that I am occupied about the consideration of her souls that I perceived nothing in manner of outward deeds/ then asked her confessor of her and said wheder●ye see her souls/ To whom she answered thus/ father under confession I show to you that after time our saviour had I give me such a grace that I saw the fairness off mine sufters soul the which was ordained to be dampened for her trespaas by his right wisdom he delivered merciable by mym prayers showed me afterward  
He fairness there appeared afterwar uneath afore me/ but that I saw the conditions of their souls and therefore father I am syker if ye had once seen the fairness of a reasonable soul/ ye would suffer an hundred times bodily death if it were possible for the wynnyge off a soul/ there is nothing in wis world that may be likened to her fairness when here onfessour herd/ this he prayed her that she would vouchsafe to tell him all the process how she come to such a reuclation/ then this holy maid told him all the process as it is rehearsed afore all be it though she told it but shortly and me kely of the trespass of her seek sister done against her/ But her confessor afterward inquired the sooth of that odious crime of her sisters the which knew them both well enough/ furthermore to the more confirmation of these things that benrehersed afore master Reymound her confessor recordeth of her that he was oft times a speaker between her & the pope gregori xj For she was an italy could under stand none latin/ & the pope Gregory could understand none italy. & therefore Master Reymound her confessor that could both was a speaker between them amongs all other communications that this holy maid communed with pope Gregory. she complained her of the court of Rome/ And said that the that paradise should be of virtue/ there she found stench of cursed vices thenne the pope asked her by her confessor how long she had be in the court/ To whom she answered suddenly with a meek boldness to the pope in this wise/ to the worship of almighty god I dare well say that I perceived moche more the stench of sin the which is used in the court of Rome at home in mine own city there as I was borne: then they that hath sinned and sin every day: Thenne the pope after this answer held his peace: And was marvelously astonied: but her confessor master Reymound marvelously marked he words and with what authority they were spoken to such a worthy prelate: Also oft times it befell both to master Reymound her confessor and to other that followed that holy maid in to diverse countries: where neither she ne they came afore that there come to her and to him many unknown persons seemly arrayed for to coming with them of virtue seeming as though they had be virtuous folk: But in truth they encumbered with wretched sins. whose sins she perceived anon wherefore she would neither speak to them netourne her face to them. And when she saw that they abode long; then she broke out a little her voice more than she was wont to do and said to them such words: first we should amend our life fro sin and go out of the devils service: and then to speak of our lord: When she had said such words she went fro them assoon as she might goodly. And afterward her confessor and her fellows found it sooth that they were e ncombred with wretched sins in the which sins they continued withouten repentance/ Another time also she spoke with a woman: the which woman seemed an honest woman but in sooth she was the concubine of a man of holy church and that was great pity: As they spoke togethers the women might not look upon the maiden's face: by cause ever the holy maid turned away her face fro her. Of this thing her confessor had great marvel: And in a time asked her why she died so/ ¶ To whom she answered and said father I am siker and ye had felt that stench of sin that I felt in her/ ye would have cast out all that is in your body for sqweymusnes/ Loo maidens all these ensamples have I set here for ye should know what excellent gifts of grace our lord gave to this holy maid by cause of her meek living: ¶ Overmore our ghostly enemy the fend perceiving that this holy maid won great virtues by the service that she deed to seek folk He thought by some manner of will to withdraw her fro that holy business: and yet might he not For the more that he was about to let her. the more she increased virtuously by that occupation/ ¶ It befell in a time that one of the sisters of penance which was called after the manner of the country Andred/ This andred was touched by the sufferance of our lord with a grievous infirmity and that was in this these. She had upon her breast a sore the which was called a cancer. And that fretid the flesh round about/ and it was so corrupt that there might none come nigh her for stench/ But if they held her nose/ And so there was few or none that might suffer to come nigh her.  
¶ when this holy Maid perceived this. she understood that our lord had received that seek sister to her keeping/ then anon she came to her that with a glad there she comforted her and she served her gladly to the last end of her sickness/ that seek sister took her service the more freely in as much as she considered that all other forsook her/ this holy maid left no thing undo that was longing to her seek sister increased never her abominable stench never so much/ She stood by her and opened her wound/ washed it and wept it/ and covered it▪ and yet never she hyldeth she her nose for no stench ne showed none token of loathsomeness/ ne never was heavy ne wroth of service ne weary about her. but gladli did her diligent service/ so that her seek sister had marvel of the great steadfastness/ and of the great sufferance and of the great fullness of love and charity that was in so young a maid/ Of this great love and charity that she showed to that seek sister the fiend had great envy and was about to let that deed of mercy and of charity after his power.  
¶ first upon a day as this holy maid was about to unoovere her wound for to wash it and wipe it & to refreissh it again▪ there came out such an odour of stench that uneath her stomach might suffer it: But almost she was brought to a vomit. assoon as she perceived that/ she arose against herself with an high wrath and said to her skeymons flesh in this wise whether the wretched flesh haste abomination now of thine sister the which our lord bought with his precious blood/ thou mayst fall every day in the same sickness that she is in or in verse: truly thou shalt be punished therefore/ Anon she bowed done to the sore and held her nose and her mouth open against the wound so long unto the time she felt in herself that her skeymousnes was go/ and so she over came the flesh that was contrary to the spirit/ The seek sister beheld this and cried to her marveling and said cecedere daughter corrupt not thyself with this foul stinking sore/  
¶ This holy maid for all her crying would not arise up unto the time she felt her enemy was overcome and so she arose up and he avoided away fro her for a time/ But he considering that he might not have the mastery of her wrought wilily against her by her seek sister/ He put in her heart such an heavens against this holy maid that she loatheth her service/ and by little and little that malice so increased that lothenes was turned in to an hate. For though she knew well enough that there was none that would serve her but she/ But yet she s●cyd not of that privy hate but broke out against her in to a suspycious g●losye. for that is the condition of them that lyven in hate ever lightly for to leave a suspycious thought of them that they hate: And at the last she began to image ne and bear her an hand that when she was not present with her she was about some actual sin fleshly in some other privy places▪  
¶ Yet would not this holy maid never s●ce of her holy service about her notwithstanding suspycious imaginations I put against her/ For she well that wylecome by the devil and the more busy she was about her the more wrathful was her seek sister against her by exhortation and excitation of the fiend that ever hated the deeds of charity/ In so much that he stirred that seek sister to slander this holy maid openly of the filth of unclean and that scland was so open/ that at the last when that it came to her sisters he ring/ some of the oldest/ and of the stead fastest came to this seek sister for to know the truth then the seek sister as she sdaundred her afore/ right so she continued in the same sclaund to her sisters/ accusing her full foul actual uncleanness Of the which foul accusacy on/ these sisters were greatly a marveled and stirred against this holy maid/ and so was called forth a fore them/ and sharply rebuked with many reprovable words asking of her how she would suffer her self so be deceived for to lose her maidenhead. To whom this holy maid answered full patiently and softly/ saying thus▪ truly ladies and sisters by the grace of our lord Jhesu christ/ I am a maid. And never would she say other word in blaming of her that so had accused her/ but only thus. truly I am a maid/ truly I am a maid. Yet for all this she ceased never of her service/ all be it that it was full hevysom to her for to here such words & slander But yet first she served her seek sister/ and afterward went to her chamb●e for to pray/ for that was her most comfort in all such diseases. There she prayed in soul more then in words by mouth/ and that was in this wise. O almighty god & my dear beloved spouse/ thou knowest well that the name of maids is tender/ and lightly for to catch slander/ & namely of such maidens that have chosen the to be their spouse/ and that was the cause why that thou wouldest/ that thy glorious mother our lady Saint Mary/ was committed to Joseph/ that was called & spoused her husband for to keep her name of virginity without slander Thou knowest lord that all this slander/ the which is put upon me is come by the fiend ●he father of ●esynges/ by cause I should cease of the business the which I have begun for thy love. Therefore lord I pray the help me/ that knowest well I am guiltless/ and suffer not this wicked enemy the which was overte row by thy passion to have the mastery of me.  
when she had prayed thus long to our lord weeping plenteously. Our lord appyred to her as she knowledged afterward in confession to her confessor master Reymond. Holding in his right hand a golden crown arrayed with precious margaryte stonies. And in his lift hand a garland of sharp thorns/ seeing to her in this wise Dear daughter it is needful that thou be crowned with own of these two crowns/ & therefore cheese whether thou hast liefer have of this two. Ch●se now whether thou hadst liefer be crowned with the sharp crown of thorn in this ly●/ and that other to be reserved to the in ever lasting life. Or else for to have this precious crown. & for to have the other after this life. then this holy maid said.  
Lord thou knowest well that I have forsake mine own will/ and chosen for to do after thy blessed will/ therefore I dare not cheese no manner thing without thy pleasant will. Nevertheless by cause thou wilt that I shall answer I say thus that I cheese rather in this life ever to be confourmed to thy blessed passion/ and so for to suffer pains for thy love. After these words anon she took of our lords hands the garland of thorns fervently and put it mightily upon her heed with a manner of violence/ that the thorns pierced her heed round about/ as her thought in so much that she had a pain long afterward in her heed by pryking of the thorns/ as she recorded herself openly to master Reymond her confessor. Than said our ford to her thus/ in my power is all thing/ and as I have suffered this slander to be araised/ right so it is in my power to cease it. Therefore thou shalt continue in that holy service as thou hast be gone/ & give no stead to the send that would let thee/ I shall give the full untorye of thine enemy/ that what that ever he hath Imagined against the it shall torn to his own heed for thy more joy/ and his more pain. Thus was this holy maid comforted/ and so bode still in that holy service. But when this slander came to her mother Lapa/ all be it that she was sicker enough of her daughter/ she was greatly stirred by this slander & said to her with mighty spirit in this wise Daughter have I not oft said to thee/ that thou shouldest no more serve that stinking woman/ loo what reward she hath give the for thy busy service She hath slandered the full foul to all thy sisters/ if thou ever serve her more or come to her/ never shall I call ne name the my daughter afterward/ ne thou me thy mother. Now was this the soty lest will of all. For there the fiend might not have the mastery of her by sclaunde ring of her seek sister/ he began with a manner of pity to let her of her holy service by her mothers mouth. Then was this holy maid astonied somewhat for her moders words. And at the last she went to her and kneeled afore her saying to her thus. Sweet mother whether our lord would be pleased if we leave undone the deeds of mercy to our negyhbours for their unkindness.  
Whether our saviour left to ransom us by suffering death on the cross for the reproving words and obloquy of men. God knoweth mother & your charity also if I left this seek sister/ & would do her no service/ there would none do her service. And so she should die for default. Should we be cause and occasion of her death/ she is now a little deceived of the fiend/ peradventure hear afterward our lord will give her grace for to know her trespass. By such words & like to these/ at the last she won her mothers blessing/ and went to the seek sister again and served her so gladly as though she had never said evil of her. These ke sister was than astonied/ and perceived then that she had do amiss/ and began to have sorrow & contrition in her heart of her slander that she had put upon her. Then our lord showed mercy to her. And for to make the good fame of his maid/ he showed that seek sister in a time/ as she lay in her bed a gracious vision/ that he vouchsafe to show to this holy maid upon a day/ when this holy maid went to her/ chambre after her service that she had do to that seek sister. That same seek sister saw as she lay in her bed about the holy maid a great light coming done from heaven/ of so great mirth & sweetness that it made her for to forget utterly all her diseases/ what this might mean clearly she wist never/ but she looked about here and there. And beheld the maids face transformed or transfygured/ that her seemed that she was not then Katheryn Lapais daughter/ but rather like to an heavenly creature glorified/ & that light beclipped her round about. And the more she beheld her/ the more she yield herself guilty in her soul to our lord/ of the slander that she putt● upon that holy maid. when this vision had tary●● a while the which appyred to the bodily eyen of that seek sister/ as it came so it passed away/ after the which passing the seek sister was long after comforted/ and also sorrowful for her trespass  
And anon she axed mercy of the holy maid with sobbing teries that she had so wickedly trespassed against her/ and slandered her full falsely. Loo maidens by that outward light/ our lord gave her an Inward light/ for to know how falsely she was deceived by the fiend. Anon forthwith when this holy maid heard how meekly she axed forgiveness. She went to her meekly and took her in her arms and kissed her/ seeing to her thus full comfortably.  
Dear mother I am not displeased with you in no wise/ for I wot well it was the fiends malice/ and not yours/ but I thank yond with all my heart/ for ye love me in that ye would I were kept clean And therefore I wite you no thing of all this/ but the fiend that hath wrought all this so maliciously against me/ with such words and like these. This holy maid comforted her seek sister and did her service as she was wont to do/ and when she had do/ lest she should have spend her time in vain/ she went to her chambre and occupied her in prayer.  
In the mean time that the seek so ste knowleched her guilty with weeping and wailing afore all thoo that came to her and said openly afore them all that by deceit of the fiend/ she slandered the holy maid wrongfully. And she axed forgiveness of 'em all. For she said that she knew well enough that this maid was not only pure and clean from fleshly sins/ but also she was holy and fulfilled with the holy ghost/ and that she knew well. then some of the saddest of her sisters axed her privily and wisely how she knew that the maid was holy/ and what tokens she had thereof. She answered steadfastly with a fervent spirit that she knew never afore what was sweetness of the soul and ghostly comfort unto the time she saw this holy maid afore her transfigured or transformed & overcovered with an unspeakable light. Eftsoons thenne her sisters axed her/ whether she saw that sight with her bodily eyen. But she could not tell it with no thing the fairness of that light/ and the sweetness that she felt in her soul for that tyme.  
then the holy maidens name began to increase virtuously over all/ for there the fiend was about to deceive/ and to hinder her name/ there the holy ghost enhanced her name virtuously. But in all this right as she was never the sooner throw down by an evil fame/ right so she was never the more enhanced in herself by elation for such a good name  
She continued ever forth in her holy service and did her business/ ever for to know her self that she was nought/ but yet her ghostly enemy the fiend ceased never for to let her/ eftsoons he tempted her in her holy ministration by squey mousnes of the stomach. In a time when this holy maid washed her seek sisters horrible wound/ there came such a savour out thereof that she was in point to cast out all that was in her body. Then she rose against her self & so much the more violently that she had the victory of another temptation by the grace of the holy ghost/ and said to herself thus Truly wretch thou that hast so moche abomination thou shalt receive it within the. Anon she took all the washing of that wound/ with the matter & filth and went aside/ and drank it of privily/ when she had so do all her temptation of abomination ceased  
This was told afterward to master Reymond her confessor in her presence to whom she added & said privily/ that srth●n she was borne in this world/ she etc never ne drank so sweet ne so good a savour of no manner meet ne drink.  
After this glorious victory that same night suing our lord Jhesu cryst/ appyred to that holy maid/ showing to her his five blessed wounds/ the which he suffered for our health and said thus De re daughter many bateylles thou hast overpassed for me & by my help thou hast one come them/ yet hither to/ for the which victories thou art to me right welcome/ but specially yester day thou plesyst me greatly in that/ that thou dyspysedest thine own nature & kind for my love thou receivest a drink the which was abominable and deadly. Therefore right as in that thou pass●st thy kind and thy nature Right so shall I give thou a drink that passeth the custom and the kind of man With that he held his arm of her neck & brought her mouth to his blessed wound in his side/ and said to hi● thus. Drink daughter out of my ●y ● the drink of health/ by the which thy soul shall be fulfilled with so moche sweetness that it shall rebound in to thy body the which thou hast so marvelously despised for my love. then this holy maid sowked out of the pipe of life coming out of his blessed wound with her mouth of her body/ but much more with the mouth of her soul/ long time to guider full plentuou●ly an unspeakable drink of ever lasting health. At the lost by the ordinance of our lord she ceased and yet thirsty not withstanding she had enough. Now maidens I pray you considereth meekly this virtues act of this blessed maid. Beholdeth I beseech you the rote of her charity/ where with she was moved to take upon it folowely a service for to serve seek folk▪  
Also beholdeth how long she continued in that service/ not wythseonding the great letting that she had by abomination of nature. Beheld also the great steadfastness that she had in abiding not withstanding the foul sclandres the which were put upon her/ and at the last she behold a notable conclusion/ how after time she had received that wholesome drink out of our lords side. She was fulfilled with so moche abundance of grace that she etc never ne might etc afterward in such a wise as she did afore as it shall be declared more clearly within forth. For as touching this chapter I shall make an end There is no thing written ne rehearsed in this chapter/ but such as master Reymond this holy maids confessor knew it out her by confession of her/ or as he found by writing of her confessor that was afore him/ or of certain of her sisters/ the which were true & sad of leaving.   

¶ Of her singular manner of living/ & how they were deceived/ that grudged with her marvelous fasting. Ca V  
AFter time our lord Jhesu the endless spouse of this holy maid had proved her in the oven of manifold tribulations/ & also had taught her to overcome her ghostly enemy the fiend by divers bateyll/ it were right seemly that he should reward her in this life with some special gift of grace But by cause that souls as long as they been in the body may not fully receive the fruit of virtue/ as it is had in bliss endlessly  
Therefore it is full needful as for the fulfilling of the divine providence of our lord that every chosen spouse of his in earth should yet dwell in earth/ & nevertheless yet shall be endowed with some special reward of meed for this cause/ it was that our saviour vouchsafe to begin in his spouse & in his handmaid Katherine/ this wretched life a manner of an heavenly living. And with that manner of living he would assocye her to earthly folk Therefore which such a manner of revelation he informed her. It be fill in a time that this holy maid prayed in her chambre/ where our lord appeared to her & said in this wise/ wete right well dear beloved daughter that thine abiding in earth shallbe fulfilled with so many marvelous gifts of my grace/ that it shall be cause of studying & incredulity to many man's hearts/ & specially to fleshly men's hearts/ that known not the manner of my gracious gifts. And also many that loven thee/ they shall be in thought and suppose that my passing love the which werche in that should be deceit For I shall give so great abundance of grace in thine soul/ that it shall marvelously rebound in to thy body/ by the which thy body shall receive and have a marvelous manner of living/ the which hath seld be herd afore furthermore thine heart shall be so greatly kindled to health of souls/ that thou shalt forget in manner thine own kind & change althy first conversation. For thou shalt not eschew & shun the company of men and wommen as thou were wont to do but rather for their soul health thou shalt put the to all manner of labour to thy power and might. Of this manner of living many one should be slandered/ and so of many thou shalt be again said that the thoughts of their hearts may be known by their words/ but look thou be in no wise afeard ne troubled/ for I shall ever be with the & deliver thy soul from treucherons tongues and liars. Therefore work mightily that the holy ghost shall teach thee/ for by that I shall deliver man's soul out of the fiends power/ and by mediation of my special grace I shallede them to heaven. when our lord had said these words/ and often times had rehearsed to her the same comfortably as touching that point. Where our lord said to her that she should not be a ferdene troubled She answered as she beknewe afterward in contessyon Thou a●t my lord & my god/ and I thy wretched servant/ ever more thy will be done/ but have mind of me good lord god after thy great mercy & help me/ and thus vanished & ceased this vision. This holy maid bethought her & kept well in her heart wha this gracious changing should be in time coming. from that time afterward fro day to day/ the grace of our lord Jhesu increased in her heart/ & the holy ghost habounded in her so moche/ that she her self was atoned thereof/ & wext feeble in body & said as the propheet said these words Deficit caro mea et corpus me 'em deus cordis mei et ꝑs mea deus inete●nū That is my body & my flesh sebled & de●ailleth/ but good lord by the governor of mine heart & my part wythoutenende And eftsoons she said as the same ꝓpheet said in another place. Memor fui dei et drlectata sum & exercitata sum/ et deficit spiritus meus That is I have mind of my lord god/ & have therein great delight/ & I haunce me in the ghostly delight/ & therefore my spirits & strengths of my body wexen feeble and defayllen This maid wext seek in body for the love of our lord/ and her sickness had no remedy but by weeping & wailing/ & therefore she wept & wailed every day/ & yet by such weeping and wailing she might not succour her sickness Than our lord put in her heart that it should be good for her as for a sovereign cemedye to her sickness oft times to be housled/ that so she might receive that lord that she loved/ by sacrament of the altar. Of whom she might not yet be fulfilled fully in this life/ as she should be in heaven bliss And nevertheless that was cause of more love & increase of greater sickness. But yet for a time it made saties faction by the virtue of the faith to the service of her charity/ that burned continually in her heart by in sufflation of the holy ghost. After time she had in custom to be communed & houseled as it were every day/ all be it though she were oft times let by sickness of body/ and so for business that she had of men's souls She had such a desire oft for to be house led/ that but if she were her body should su●●●● great pain/ & in manner it should feeble & defayll & right as the body had par●● of the abundance of the spirit by affluence that habounded fro within forth Right so it might not be but if it had be per●eyner of the anguish & disease that the spyryt suffered This matter shall be the da●d more largely by the help of god afterward. For now I shall tell you of the marvelous living/ that she lived as touching her body/ master Reymond recordeth thus of this holy maid/ as he knew well by her confession & also by writing of her confessor afore him/ that after time she was visited by the foresaid vision/ she had so much plenty of graces & ghostly comforts/ and namely when she had received our lord Jhesu in the blessed sacrament of the altar/ that it rebounded in to her body by a copious affluence/ that the kindly consumption of digestion in her body had no place/ but it changed so the kind of her stomach that the receiving of meet was not now needful to her/ for she might not receive meet without great torment of the body/ & if she should algates ●te her body suffered right great pain/ for it might have no kindly digestion/ but needs it must by violence come out again that she etc there that it went June. It is not leeful to write with a pen how oft & how many pains this holy maid suffered for receiving of bodily meats This manner kind or condition of living in the beginning was to many folk/ both to them of the household & to other that were conversant with her so incredible that they named this singular gift of god either a temptation or else a sottyll deceit of the devil. In to this error fill master Reymond her confessor as other did that wend she had be deceived of her enemy the which oft-times transfigured himself to an angel of light for to deceive souls▪ And therefore he bade her etc her meet every day/ & give no credence to such deceivable visions that would let her fro her meet. Then said this holy maid to her confessor that she found well by experience that she was more hole in body when she received no bodily meet/ than when she received it. Yet for all such excusations he would not cease of his precept/ but bad & commanded her that she should eat. Then she as a true daughter of obedience obeyed to his bidding/ & eat her meet unto the time by sickness she was almost deed. Then she called her confessor master Reymond and said to him thus. father if I be to much fasting were I cause of mine one death/ were I a sleer of mine one body/ he answered & said yes then she asked eftsoons whether it be great sin to be deed by eting or by abstinence/ he said by eting. Then she said sithen it is so that ye see me wax feeble and near to the death by eting as ye know well by experience: why will ye not fobede me eating as ye would forbid me fasting in such a caas: To this reason he could not answer/ but by cause he perceived that she was nigh to death by evident tokens/ he said to her daughter: do as our lord taught thee/ For they been marvelous things to me that I see our lord work in thee/ Many grudgings there was in the household against her for this marvelous living by cause they knew not the gracious working of god in her/ And thereto also they steered her confessor master Reymound to reprove her albe it: it was of●● times against his will/ and what great disease she suffered of other there can none tongue tell by cause she was so obedient and so grounded in meekness that could neither excuse herself ne wythstond the will of her confessonr what that ever ●● bad her do for one or other/ she wist well that the will of god was contrary against all their domes And on the other side she was afeard for the dread of god to forsake obedience that she was bode by her confessor/ And thereto she was loath to notefye the truth to them carnel pepse by cause the could not savour such a ghostly truth: therefore what she should do she wist never/ Thus she suffered much angwyshe in this conflict/ But amongs all these conflictis she ran to her pray: and for a sovereign remedy/ she wept plenteously afore our ford tears of sorrow and of hope beseeching him meekly with moche instance that he would vouchsafe to show his will to all though that were contrary against her manner of living/ And specyafly to her confessor whom she was most loath to offend/ She would not rehearse the word of the Apostles that they said to princes of the law when they said thus/  
¶ Oportet obedire deo magis quam homini b●. That is we should rather obey to god than to man: But for to say so she was loath lest it should have be answered her that the fiend trans●igureth him oft times in an angel of light/ And therefore she should give none credence to every spirit Ne should not leave to much to her owna wit but to do after counsel:  
¶ In this devout prayer our lord herd her graciously as he died in many other and oft times illumyned her confessor his soul and changed his counsel/ But now I shalt sense of this matter and proceed in the process of this holy maidens living/ The first time that this special grace befell her she was so full of the holy ghost that fro the beginning of lenten in to Ascencinon off our lord she was without bodily meet or drink ever glad and merry/ This was none marvel for the fruit of the spirit is charity joy and peace/ as saint pouse saith. And as our lord saith himself/ A man liveth not alway with bodily sustenance: but with the word that cometh out of god's mouth And for as holy wryt saith: Juseus exside vivit/ That is the ryghtwysman liveth by the faith/ On the ascension day our lord granted her that she should eat as she told afterward privily to her confessor. And so she died for she eat bred & pottage of wortes & other raw herbs & also other lenten meats/ for that marvelous body about kind might not recey●ue none delycat● meats. After that day she turned again to her simple fast that she had begun afore/ & so by little and lytill she turned that simple fast in to a custom continually that was never herd in to though days/ Her confessor master Reymound beareth record and saith that oft times he knew that her body was not comforted by none bodily meet ne drink/ but only with cold water unto the time she was brought to such a febylnesse that him thought and other moo that she was almost deed/ But assoon as she herd say of any need that should be done to man's soul./ she caught strength suddenly wythouten any bodily comfort that she was able to go as mightily as ever she was without any grevawce a 'bove the common strength or of other the which followed her and never wae weary. Whereof came this grace trow ye/ but only of the sprite that comforteth and quickeneth the body marvelously above kind namely of such a body that is subject to the spirit in all ghostly works/ By this may every ghostly man understand that all this holy maidens life was above kind and full of miracle/  
¶ In a time when she had fast so long and lived without meet and drink/ Her confessor master Reymound asked her whether she had any time any manner of appetite to meet or drink/ To whom she answered thus/ I have so great sweetness that our lord gave me by receiving of that blessed sacrament off the altar his own precio● flesh & blood that in no wise I might desire none manner bodily sustenance of meet or drink. Thenne her confessor asked eftsoons whether she had any appetite to meet the day that she was not houseled/ She said nay for when it happened that she was not hose lid/ the presence and the sight of that blessed sacrament & not only the sight of the blessed sacrment but also the presence of that presie the which she knew well had that day said mass & I touched that blessed sacrament comforted her in such wise that she had none mind of bodily meet/ ¶ This holy maid stood both full and fasting wythoutforth fasting/ and withinforth full/ withinforth dry: and withinforth moist with floods of quick water and in all manes of chances she was ever glad and jocund/ But the fiend might not suffer this that the she should thus be endowed by such gracious gifts. but by his venyms woodness of malicious envy/ he stirred both spiritual folk and temporal folk/ Religious and secular against her/ for that syuguler gift of fasting/ marvel not though he stirred ghostly folk and religious against her/ for in such but if their own love of themself were fully quenched by grace regnid more perilous envy than in other/ and namely when they see another do the which them thinketh is unpossybyle them for to do/ search wisely now and aspye whether this was not sooth amongs the holy faders dwelling in thebaid/ there was a secular man that came to the great congregation where: Phatomye was abbot for to receive the habit amongs them/ And when he was received to the habit to the holy congregation the covent saw how marvelously he lived/ And they might not do as he died/ They came all with one voice gretelysteryd against Phatomye/ and bad him either put out of the congregation that new monk/ or else they would not abide with him/ Loo if such envy reigned then in though days amongs such that were hold ryht ●fyght folk/ What envy trow we ye myht regne amongs our ghostly folk that lyven in these days/ it is none wonder therefore thou ghostly folk grudged with this holy maids fasting/ For some there were that said there is none living greater than our lord/ for our lord yet eat & drank whiles he lived in earth and his blessed glorious mother our glorious lady glorious virgin mary and all his apostles/ and also whom our lord bad that they should eat and drink that was set afore them/ and so they died: How is that that now is living in earth that might pass them or to be like to them. I trow none/ Somme there were also that said and afermed that saints afore us taught by word and by deed that there should none take upon them a singular living passing other but all should live a common perfect living Some there were also that were privy bachyters and said that the end of that fasting should be vicious: And therefore they gave counsel to other for to take none ensample of her for she is deceived There were also other carnal people and open backbiters that said her fasting was but a feigned thing for to win thereby veyn glory/ and therefore it seemed to other that she fasted but privily she eat/ All this was no thing but envy against whose false doers and false opinions: I purpose to reple by the help of god/ As for the first there we some a legged for them our lord/ and our blessed lady gracious virgin marry and all the apostles that they lived a common living without any great fasting. then ne should it sywe that saint Johan baptist was more holy than our lord Jhesu christ/ for our lord said himself of saint Johan that he was come and never eat ne drank but fasted/ But the son of man is come that both eat and drank/ The same also should sywe that saint Anthony macharye/ Illarion/ Scrapion and many other holy faders: the which uses many marvelous fastings above the common life of the apostles should be greater then the appostlis. Overmore if these foresaid grutchers will reple against me and said that saint Johan in wilderness & these holy faders of Egypte fasted not simply without meet & drink/ but sometime they eat/ what would they say than of marry Magdalene the which lived in a roche of the see thirty/ year together without meet bodily or drink as her story maketh mention of the same place there she lived in it showeth into this day/ that never might come thither man ne woman to bring her meet ner drink whether she was greater than our blessed glorious virgin lady glorious virgin Mary that never fasted so ne lived in such a roche. What will they also say of many other holy faders that lived here many years without meet or drink & passed out of this world and enspeciall of one we read that when he had received the blessed sacrament of the altar without any other bodily sustenance of meet and drink he lived many years/ Therefore if such grutchers never learned. let them learn now that the greatness & lytylnesse of holiness is not measured ne deemed only by fasting but by charity. thus let them learn never to make them Juges of things that they know not: In a like manner some said off saint Johan when he came and fasted that he had a devil within him/ And when our lord was come that fasted/ not they said to him that he was a devourer of meet and drink. and a great wine drinker/ this last sentence is suffyciant enough to stop the mouths off such grutchers'/  
The second grutchers the which hate● syngularyte of living/ it may lightly and es●y be answered and thus it is though a man should not take upon himself any new synguleryte that never was held afore. if that god work in him/ hemaye not refuse but needs must work it and use it with thankings else t●e singular yefts of our lord should utterly be despised/  
¶ Holy write saith that a right wise man should not search ne seek curyousey high things above him and anon afterward it followed this that many things benshewed to a right wise man above his wit. What is all this to mean▪ nothing else but a man should not seek by himself but if our lord above him and showed to him many great marvelous things that he should receive and use with thankynges/ therefore as this holy maid deed/ who may say that she died it of synguleryte of herself to whom our lord vouchsafe to give her the gift by his singular ordinance. In such manner of wise this holy maid answered when she was I asked why she eat not as other died/ all be it that she answered in other terms I covered with meekness/ when she was asked why she eat not as other died/ She said that our lord had smite her for her sins by a singular passion of infirmytes: wherefore she was let to eat her meet as other died: Gladly she said that she should eat but she might not/ therefore she said I pray you pray for me/ that he vouchsafe to forgive me mine sins wherefore I suffer all these sicknesses/ As though she had said thus/ god doth this in me & not I in mine self/ And also less any manner of spice of pride should appyre in her ever she said she suffered that infirmity for her sins: And yet she said not against conscience: for she supposed steadfastly that our lorst had suffered her to fall in to the grudging of men for to punish her sins/ For what manner of evil be fill to her/ She wyted it her sins and what good that ever was wrought in her she put it to our lord/  
¶ This same sentence is a good answer to the third privy backbiters that saiden and ever conseylde to other for to be ware of the end of such singular fasting/ For the end must needs be vicious the which is not of god/ How may the end of this holy maids fasting be vicious the which come of god and not of herself as it is clearly declared afore/ Also there that they said that she was deceived of the fiend/ how may that be that so oft overcome the deceits of the fiend/ But now I set case that she might so be deceived of the fiend what was he than that held and kept her body in such kindly strength peradventure they would say the fend. Thenne would I wet if he kept her soul in such ghostly gladness and peace/ sith it so was depraved fro all manner simple delight or delectation/ This fruit of the holy ghost may not be in none devil is power to give: for the apostle saith that the fruit off the holy ghost is charity/ joy & peace I would not suppose that all this should be directed to the fiend/ Therefore all such slanders & backbiters of virtue should be answered rather by silence than by word/ Every virtuous man should eschew them & suppose that they been unworthy to have an answer/ This holy maid did what she could every day to stop her mouths lest they should be slandered in her/ In that that she came to meet every day to the main of the household therbi for to know whether she might or not as other died/ And yet otherwhile she would assay for to eat/ & it was so great pain to her that all that saw her had compassion of her/ For her stomach might not defy her meet & the kindly consumption of natural digestion had none use in her: But all that entered in her in to the stomach come out again by the same way there it went in/ This caused in her many diverse passions/ For all be it that this holy maid received not in her stomach any meet the which was meet worthy as for that time: yet she spit out fro her great matter off phlegm as other folk died the which might not be by nature: But if the stomach had received some substance afore/ and thrfoere our lord wrought marvelously in her above nature/ Also as for drynkynking of cold water she received it gladly to refresh her chykes and her throat: This manner of life she lived unto her last end for grutchers and for them that were slandered by her fasting/ Her confessor Master Reymound perceived how great pain she suffered by undygestyon of her stomach and all for to stop grutchers'/ he comforted her for compassion that he had upon her that she should leave and eat no more rather than for to suffer such a pain/  
And let theymgrutche enough To whom she answered smylyngly father is better for meto suffrein this lyfefor my sins than for to suffer pain endlessly/  
Her grudging is to me profitable by cause I shall be delivered of pain wythouten end for the pain that I suffer in this life should I i'll the rightwiseness of god/ Nay god forbid it our lord doth to me great grace by cause he giveth me mine pain in this life/  
So her confessor could no more answer to her but held his peace in this/ wise ¶ Of all her enemies she had the mastery what so in manner of the fiend and of grutchers/ & so she taught other to do every day: So that in a time when she communed with her confessor of the gracious gifts of our lord/ She said who so could use the grace of our lord He should ever have the victory of all things that fallen to him/ And thenne she turned to her confessor and said to him. so I would that ye died as oft as any new thing byfalleth to you be it prosperity or adversity thinketh with in yourself and saith oft this/ I will wan somewhat and ye do so ye should soon be rich in virtue.  
¶ Loo maidens have mind of thysnotable doctrine for thus I make an end of this chapter/ The witness of all things. the which been write therein/ Is this holy maid either by her opyn deeds or elliss by her words. And also her confessor the which was a fore master Reymound.   

¶ Of the wonderful ravishing and excess of her mind for her bodily wyttees/ And of great revelations I showed to her of our lord/ Capitulum uj  
rIght as our lord granted to his spouse this holy maid a singular living as touching her body▪ right so he visited her soul with great marvelous comforts of revelations/ first for the great abundant graces with her come that bodily strength that she had about kind. Weet ye right well that fro the time that this holy maid had I drunk of our lords side the drink of life as it is rehearsed a fo●●/ many great graces were abundant in her that oft times & oft times as it had be in manner contynuabyl/ She was occupied in actual contemplation and her spirit was lowed to our lord that for the more part she by left without feeling in her bodily wits/ So that as it is rehearsed in the first party her arms were found oft times so stiff in time of such actual contemplation that rather they should break thenne bow/ Her eyen were all closed her ears herd none noise were it never so great and her bodily wits for that time were sequestered fro her own working ¶ This should be none marvel to noman if they would take heed to that syweth Our lord began to be so homely with her and burned her soul with so moche haboundante fire of love not only in privy places/ but also in open places as well standing as going/ that she the which had these great graces by knew it plainly to her confessor she could find none words for to tell expressly the grace that she felt/  
¶ For in a time when she prayed to our lord fervently with the Prophet david saying devoutly these words/  
¶ Cor meum crea in me deus/ et spiritum rectum innova in visceribus meis/  
That is praying our lord specially that he would take away her heart & her own will and give her a new heart after his will/ She had such a comfort that her seemed that our lord Jhesu come to her and opened her life side and took out her heart and went his way: and belyfte her with out her own heart:  
¶ Afterward it befell that she communed with her confessor/ and amongs all things she said that she had none heart in her body/ the which words her confessor s●●rned her in a manner and blamed her for she said so/ then she rehearsed eftsoons and confirmed her words truly father as moche as I may feel/ yet after the feeling of mine body me seemeth I lack mine heart for our lord appeared to me and opened mine lest side and took out mine heart and went his way/ then the confessor said that it was unpossible that she should live with out an heart. she said nay there is nothing unpossible to god. And therefore she bade him give credence that it is so  
For oft times after ward she rehearsed that she lived without heart with in a few days afterward it befell that she went to a chapel of the friars where sisters of penance were wont to kneel/ And when all were go home it befil that she continued in her prayers so that she was fro herself by ravishing and at the last she awoke of her ravishing and went homeward/ And as she went by the way suddenly a light of heaven bicliped her: And in that light appeared our lord holding in his hand a reed shining heart in likeness of a man's heart/ At the coming of this heavenly light she was afeard that she fill down upon the ground/ then came our lord to her & opened her lyftesyde eftsoons and pure in her body that heart the which he held in his hands seeing to her thus/  
¶ Loo dear daughter as I took away thine heart the last day/ right so now I give the mine heart whereby thou mayst live endlessly: & when he had so do he closed the wound again that he made open in the flesh/ Nevertheless there by left a marvelous mark in the likeness of a wound heeled in the same place ever afterward/ where as her fellows told her confessor Master Reymound for oft times they saw it as she could not forsake it to him when he asked it of her whether it were so or not. Out of that marvelous gracious heart that was so I given her of our lord came out many marvelous works And yet many moo marvelous revelations aboundeth within forth. She came never afterward for to be hoseled/ but that there was showed to her many singular gifts of grace. Oft times she saw a little child in the presties hands/ and other while a well grown child/ & other while an hot brenning oven of fire. And when the pressed received that blessed sacrament/ it seemed to her that the fire entered in to him. But when she should be houseled oft times she tasted so great an odour of that blessed sacrament that almost her body defailed. Evermore also whether she saw or received the blessed sacrament She received with all a new joy in her soul/ so that many times she should dance in her body for joy/ making a noise that her fellows might hear her/ the which told it afterward to her confessor/ and he inquired the truth whether it were so/ and found it true and so wrote it for a perpetual record.  
That sown and that noise was not like other manner common sows of men/ but as it had be a noise above common course of kind what marvel was that though she made a joyful noise above kind. sith it so was that she had received an heart above kind For after time that she had received that new heart as it is rehearsed afore/ she seemed that she was not the same that she was afore/ & oft times she said to her confessor.  
See ye not father that I am not the same that I was afore/ but rather changed in to another person. O would god father ye knew that I feel/ for I true verily if a creator knew that I feel in my soul/ he should be resolved & made right esye were he never so hard. For my soul is full of melody and joy. And it is marvel to me how it may abide in the body. There is also great hot brenning of divine love therein/ that this outward material fire seemeth me in comparison of that fire rather cold than hot. Also of that ghostly hot is kind led in my soul as me seemeth so great a love of my neighbours that my thinketh I might gladly suffer for them bodily death with great joy. And overmore out of that ghostly hot is come to my soul a renewing of purytee and meekness/ in so much that me seemeth I am brought to the same purytee and meekness/ that a child of four or a five year age is Inn  
All this she told to her confessor privily and to none other. After time that this holy maid was thus fulfilled in her soul of such plenty of new graces that were many notable visions showed to her/ of whom some I shall rehearse by the grace of god.  
¶ first our lord Jhesu & his blessed Mother and mary magdalene appyred to gydres to her and comforted her in her holy purpose/ whom our lord axed and said. Daughter what desirest thou/ She with weeping cheer answered & said  
Lord thou knowest what me needeth better than I/ for I have no will but thine/ ne none heart but thine heart. Then came to her mind how mary magdalene committed her self fully to our lord when she sat & wept at his feet. With that she felt the same sweetness of love that mary magdalene felt that time when she wept. Wherefore she beheld mary magdalene. Our lord perceived that and for to fulfil her desire he said. Loo dear daughter for thy more solace and comfort I give the mary magdalene to be thy mother. To whom thou mayst trustily go to and be comforted/ for to her specially I commit thy governance For this great gift this holy maid thanked our lord with gpete meekness & reverently & devoutly she commended her ghostly governance to mary magdalene praying her that she would vouchsafe to take her under governance. sith our lord had specially committed her to her.  
from that hour ever afterward the holy maid called mary magdalene her mother/ the which was not do without great mystery as me seemeth. for as mary magdalene lived xxxiij year in a ●oche without bodily meet/ and all that time was I occupied in contemplation.  
Right so this holy maid fro that time that she was endowed with these new graces unto the age of xxxiij year afterward/ which year she passed out of this world. She was so occupied in divine contemplation that she had never need all the time of bodily meet And yet as mary magdalene was take up in to the air by angels seven times in the day/ where she heard the pryvetees of god Right so this holy maid for the more party all her years she was ravished fro her bodily wits by strength of the soul that was occupied in contemplation of heavenly things/ and so praised our lord with angels/ in so much that often times her body was lift up in to the air/ of the which many men & wommen that saw her for that time bare record Overmore in that ravyssheng she saw many marvelous things & spoke privily in time of her ravishing many high words of contemplation/ of the which some I shall tell you afterward Her confessor saw her once in a time ravished fro her bodily wits in the same wise as it is rehearsed afore/ and he heard her speak privily/ thenne he came near for to listen clearly what she said/ and he heard that she said formably these words in latin. Vidi archana dei. And that was said often times/ other words said she none but thoo when she was restored again to her bodily wits/ she ceased not to rehearse these same words continually/ and it is no more for to say/ but I have seen the pryvetres of god. Then her confessor desiring for to know why she rehearsed though words so oft/ axed her in this manner of wise. Good mother why rehearsed ye so oft the words & will not tell me what ye mean as ye were wont to do. She answered I may not say none other wise. Her confessor axed her why/ and what is the cause/ ye were wont to declare me many things that our lord had showed to you/ why will ye not do so now/ thenne she said. I should have as great conscience thereof if I should declare to you that I have seen with my language that is so unperfect/ as I should have if I blasfemed our lord/ or Inhonoured him/ for there is a great dyffrence between the understanding or intellect of the soul illumined of god/ & the expressing of words they seem contrary each to other/ therefore as for this time I can not tell you what I have say/ for they been unspeakable For this skill me think that she was well committed by the divine providence of our lord to mary magdalene/ that a faster should be knit to a faster/ and a lover to a lover. And she that had so high contemplation to her that was so high in contemplation. Also her confessor rehearsed of her/ that after time she saw that vision of our lord & his blessed mo● and Saint/ marry magdalene/ that for that tymeit seemed her that her heart went Inn by the side of our lord in to his heart and was made both one/ so that she felt her soul/ all for melt & relented by thee/ strength of his divine love/ & that she: ●●yed in her soul & said. ¶ Lord thou/ hast wounded mine heart lord thou hast wounded mine heart. ¶ And this was on saint margaretes day as she told to her confessor in prevytee. ¶ Hyt befell also in/ another time the morrow after Saint. Laurence day that this holy maid came to the church for to here mass/ & kneeled next to the altar as she was wont for/ to do/ for to see the blessed sacrament & because that she should not let the pressed at theautre by her great sobbynghir confessor came to her & warned her that she/ should constrain her asmuch as she might fro such great sobbings/ lest the priest were let by her. ¶ Th●nae anon she meekly as true obedient maiden sat ferther fro the altar & prayed to our lord that he would vouchsafe to Illumyne her confessor that he might see and know/ whether such stirrings of the spirit of god might be measured of man. ¶ Thenne by virtue of that prayer her contessoure/ had so perfit knoleche of fevoure of/ devotion by experience that he knew fully by that/ that such feruoures of the soul might not be kept within/ but needs. by strength of divine love it must break out. ¶ furthermore offtime when she: was not houseled she desired in her soul for to receive the blessed sacramet of/ the aulture ¶ And oft-times she would break out and say devoutly thus. ¶ I would. receive my lord Jhesu crysties body/ with that our lord would appyre to her as he was wont to do/ and to fulfil her desire/ he took the maidens mouth & put it to his blessed wound of his side and bade her receive of ●s flesh and of. his blood as much as she list. ¶ Then she received plenteously of our lord breast/ that she seemed for pure love she/ should had died/ by cause of the great/ sweetness that she felt in her heart. ¶ Hyt befell also upon Sanyt ●●exis day/ that this holy maid prayed to our lord devoutly that he would vouchsafe to grant her brenning desire for to receive his: flesh and his blood ¶ With that she had d●a revelation that she should be houseled/ on the morrow doubtless/ for it was forbidden her of the freres that she should not so oft be houseled. ¶ then whane she had this comfortable revelation. She. prayed our lord that he would vouchsafe to clenie her heart against the time she should receive him that she might the more worthily receive him. ¶ In time that she/ prayed thus/ she felt a rain comenge/ down in to her soul in manner of a great. abundant flood/ not of water or of such other lyquore/ but only of blood meddled with fire the which as her seemed purged & cleansed so mightily ●● rsowie. that by strength of that tire it recorded/ in to the body and cleansed also her body. ¶ After this on the morrow she was ●oseek that by no way it seemed to her she/ might not go one foot. ¶ Nevertheless she doubted no thing of the promise o● our: lord/ but trusting to him fully began to: go to church. And when she was come/ thither/ she kneeled down in a chapel beside an altar ¶ then came to her mind how she was informed/ that she might: not be houseled of what priest she list/ but of such that been assigned to her▪ ¶ with that she desired her confessor should say a mass at that same altar: Anon our/ lord gave her comfort that he should sing there. suddenly our lord thenne touched the heart of her confessonr with devotion that he sholdesaye a mass that day/ for he was in no will for to sing that day/ ne/ he wist not that the holy maid was come to church. ¶ Thenne at the stering of our lord he disposed him to mass/ & went to the same altar there the holy maid was and abode our lords behest/ at which altar also he was never wont to sing ¶ And when he came he found there this holy maid asking for to be houseled for charity ¶ then he rceyved that it was the will of god he should sing that day. ¶ He said mass/ and at the end of the mass/ as the manner is he came for to housele her this holy maid at the altar end where she was ready for to receive/ that blessed sacrament. ¶ Her confessor beheld and saw her visage all shining read/ & all for wepre with teries/ the which was to him a great marvel/ and Wuth that devotion she received that blessed sacrament. ¶ And after time she was houseled/ she was so plenteously replete of our lord/ that all that day she might speak no word to no creature. ¶ On the morrow her confessor axed her what/ her eyled/ and what now grace she received the other day afore/ by cause she was/ so shynning read when she received that blessed sacrament/ she answorde thus. ¶ father of what colour I was that time I wot near/ but this I know well when  
I unworthy wretch received that/ blessed sacrament of your hands/ it drew me some to it that all other thing save that alone waxed to me lothesom not only temporal things & delectations. of the world/ but also other comforts & pleysaunces/ were they never so ghostly/ wherefore I desired & prayed that all such ghostly comforts should be sequestered from/ so that I might pleese god and end lesly be I knit to him And also I prayed him that he would take away my will & give me his will/ and so he deed right merciably and said to me thus. ¶ Loo/ dear daughter now I give the my will by the which thou shalt be so strong that what ever hap to the fro this time for the ward thou shalt never be changed/ nestyred & right so it was/ ¶ She was. ever afterward despised and set little by of all folk/ and was never the more/ stirred ne troubled ageynsthem. ¶ Overmore yet this holy maid said to her confessor. father well will ye weet how/ our lord served me. truly as a mother served her little souking child whom she loveth tenderly. ¶ A mother suffered/ other while her child stand a far from her while she showeth him hirtete of her breast/ and suffered him to weep long time after it/ but all that time the lawhed ¶ At the last when she hath suffered it to/ weep long time/ she goeth there to with a laughing there and beclipped it in her arms and kissed it and so giveth it her/ breast or she tete. ¶ Right so feared our lord with me/ that day he showed me his/ blessed wound in his side standing all. a far from me. ¶ And I for desire that I had there to put my mouth to that/ blessed wound and wept abundantly ¶ Then our lord said after time that he had so suffered me to weep/ he came to me gladly and took my soul in his. arms and put my mouth to his wound. ¶ And thenne my soul for that great desire entered all hole in to his blessed wound/ where I found moche sweetness and knowledge of his godhead ¶ And yfye wystye would marvel that mine/ heart for greatness of that joy and love. to barst not. And ye would be astonied how I might live in this life with such a great passing heat of love. Also another thing befell her the next year see wing upon the same day as she was a bout to receive the blessed sacrament of the altar/ when the priest held the blessed sacrament in his hands afore her/ and taught her for to say thus. Lord I am not worthy that thou shouldest enter in me. Then when she had de received him/ her seemed that as a fish entered in to the water/ and the water in him/ right so her sowfe entered in god and god in her And so she felt her self all I draw in to our lord/ that uneath she might come home to her chambre/ And when she was come home/ she laid her down upon her hard bed/ laying long time still and moved not. At the last her body was take up in to the air and stood there a while to guider as three witnesses beareth record/ the which names I shall tell you afterward. Then afterward she came down and lay upon her bed all weak and feeble/ and spoke softly many blessed sweet words. And high contemplative words that it stirred her fellows to weep the which heard them. And amongs thoo swetr words she prayed for many folk/ and for some specially by name/ namely for her confessor that was that same time in the same moment in the church/ and thought for that time on no thing that should stir him to devotion But suddenly by her prayer he felt a marvelous devotion/ that never he assayed afore/ considering and marveling how that new grace camto him so suddenly/ that hour while he thought thus/ suddenly came to him one of this holy maidens fellows and said  
truly father Katherine hath much prayed for you this day such an hour.  
Then anon he know that such a new devotion came to him at that hour by Katherynes' prayer. And he axed of her fellow what she prayed/ & she told him that she prayed for him and for other that our lord would vouchsafe to grant them everlasting life/ and that she put forth her hand and prayed him for to grant that. Then she took down her hand again seeming to her all sore/ and with great syghenge she said thus. A lord worshipped mote thou be/ for that was ever a common term in her mouth for to say when she was seek & sore travailed. when her confessor heard this/ he went to her and prayed her till him all her vision. She as meek obedient maid told him all the hole bysyon as it is said afore/ and when she came to that matter where she prayed for special friends she said to him. father when I prayed for you and for other/ that our lord would vouchsafe to graun te you everlasting life/ with that I had a comfort that it should so be/ and forthwith I asked a token of our lord/ that I might know it should be so/ not for none incredulity/ but rather for a notable memory. Then he prayed me that I should stoetche out mine hand/ I died so/ and he put in my hand a nail and closed the nail so fast with Inn mine hand. Then I felt a great pain in mine hand as though an iron naylle had be smitten thorough mightily with an hamour/ so that me seemed to mynowne sight/ thought it be Jnuysyble to other/ I have a mark of Crysties wounds in mine hand.  
¶ Also for continuance of matter I shall tell you another meruaylloes thing like to this that befylle in the city of Pyse As master Reymond her last confessor beareth record. In a time this holy maid came to the city of Pyse/ and other many with her/ amongs whom master Reymond was one the which holy maid was received in to a worthy man's place of the same city beside a chapel of Saint Crystyane. In the which chapel master Reymond said mass at the holy maids prayer/ and there he houseled her after her desire/ as she used to be continually when she had received that blessed sacrament she was anon ravished fro her bodily wits/ and all that time master Reymond and other moo abode till she had do/ for to here of her some ghostly comfort as they were wont to do after such ravyssheng. suddenly as they beheld her/ the body that lay prostratr upon the ground was raised up/ and she kneeled upon her knees stretching up her arms & her hands with a clear shining visage. when she had so long kneeled with closing and stiff arms/ at the last she fill down suddenly as though she had be deadly wounded/ and anon soon after she was restored again to her bodily wits. Then she sent after master Reymond her confessor and said to him privily this words. father I do you well to wete that by the mercy of god I here now in my body the marks of the blessed wounds of our lord.  
master Reymone then axed her how that might be and how it stood with her in time of her ravyssheng/ she answered and said. I saw our lord fastened upon the cross coming a down and beelypping me with a great light By the which gracious vision the soul was so greatly stirred to me with my lord that the body was constrained by strength of the spirit to arise. Then out of the holes of his holy wounds I saw five read beams come down from him & fastened upon my body/ and was cause why that my body was all forstoeyned.  
With that I cried to our lord and said. A a lord god I beseech the that these wounds appyre not in me to the sight of men outward.  
Then suddenly while she said these words ere then those read beams were fully come down to the body changed her colours out of read in to a marvelous brightness/ and in likeness of a pure light they rested in five placed of my body/ that is upon the hands/ the feet/ and the heart.  
then master Reymond axed her whether any of the beams come to the right side. She said nay/ but only upon the lift side upon my heart/ master Reymond axed her eftsoons felyst thou any manner of sensible pryne in thoo places.  
She answered with a great sygheng & said/ I suffer so great a sensible sorrow in all though five places and specially in my heart/ that but god show a new miracle it is impossible to me for to live long time to gydres in this body This word marked well master Reymond her confessor and espied where he could see in her any manner tokens of pain When she had told that she would say they dept a sunder out of that chapel/ & they went to guiders home to their Inn/ & the holy maid went to her chambre & there she lay down feming to all that ever were about her drawing to the death. Then was master Reymond called & other of his fellowship for to see the wound thing/ when they were come/ they wept sore by cause they wend she should had dept from them for they saw her ne● so feeble nigh so to the death ¶ Nevertheless within a while after she resorted again to more strength and received meet and then she spoke eftsoons to master Reymound and said to him as she said afore that she may not long live/ but if god show a new miracle. then Master Reymound called to guiders all her children both men & women praying them with weeping there that they would all with one voice pray to our lord that he would vochesaf to grant us this holy maid katherin our ghostly virtuous Mother and our master the which lieth in passing/ for to abide with us a while in this life & for to confirm us in more virtue:  
all they granted with one voice that they so would/ than they went all with Master Reymound to this holy maid ●yeng in transyte saying such words wailing and weeping: Mother we weet well that thou desirest to be with thine spouse with our lord Jhesu cryst/ but thy meed and thy reward is reserved fro the all auf have rewthe on us whom thou forsakest mother And leave us not so freell without better information of virtue in this wretched world/ We know well also thy well beloved spouse whom thou lovest with so great a desire will nothing deny the that thou askest/ therefore we beseech the pray to him that he vouhesauf grant the to us for a time lest thou pass fro us. And we no thing or little edified by thy good living For though we pray as well as we could/ We dread us lest he will not hear us for our wretched living for certain we been right unworthy to be herd Thenne therefore that haste loved our health/ and that so tenderly and fervently/ pray the for us and win our lord that we mow not leave that in this life till we been more edified in ghostly virtue many such words they said amongs them with great weeping/ To whom this holy maid answered/ ye know well that I have forsake mine own will/ ne I desire never but that/ that were to gods will/ & all be it I have desired your health with all mine heart/ yet I know well that he that which is your health and mine/ can better ordain for you than one creature can pray for you/ his will therefore be done in all things: Nevertheless yet I shall pray gladly that he vouchsafe for to do that him seemeth best/ When she had said this word we went a side for a time being in great sorrow unto the time we know an answer/ The next day afterward she called master Reymounde to her & said/ me seemeth father that our lord hath condescended to your prayers/ and I hope ye should soon have your will & intent▪ as she said so it was soon after/ For upon the morrow the which was upon a sunday she received christ's body in the sacrament of the altar of her confessor his hands/ & right as in the sunday before she was brought in great febylnes by her ravysshyg after time she had received that blessed sacrament/ Right so in this sunday she was greatly strengthened by her ravishing after that blessed sacrament the which was great marvel to all that were about her/ To whom Master Reymound said: I hope that our lord hath accepted our tears & condescended to our prayers though they been unwourthy Thenne within a little time afterward she was so quickly revived that none of them all was in doubt but that she should live/ & that god had granted fulli her desire/ O almighty god father of mercy what wilt thou do for thine true servant & well-beloved children thou condescendist so benigly to thine sinful servants: master Reymound then asked her for the more sikerness whether the passion of the wounds contryned always as they deed in her body/ She answered in this wise: Our lord ●hu hath herd your prayers and therefore though wounds torment not now my body as they ●yde/ but rather they comfort me and strength me/ Loo maidens here now ye know what eucellent of grace this holy maid had/ and also ye mow learn that our lord vochesaf to here sins when thry asked any thing that longeth to soul health:  
¶ Yet shall I tell you another merneylous thing that as me seemeth it passeth all other that I have rehearsed yet/ And so shall I make an end of this chapter by the help of god/  
¶ After time that our lord had received her soul in to his blyssyd wound off his side and there showed her the mystery est of the glorious trinity/ thenne came our glorious lady his glorious mother glorious virgin mary and fulfilled her with the glorious milk of her glorious breasts and tetes/ After came marry magdalene and communed with her full homely of her revelations that she had when she was in desert and other while these three come together and gave her many blessed comfortable words/ Yet wanted she not the comfort of other saytes and the appearing and namely of saint poule the Apostle and saint Johan thevangelyst and saint domynyke and saint Thomas dalquino/ And oftentimes saint Agnes of whom she had once a revelation that should be her fellow in the kingdom of heaven as it shall be declared afterward by the help of god But now I shall tell you two notable points that befell to this holy maid when she had any visions of saint poule the apostle it befil in the fest con●sacion of saint poule that this holy maid was so marvelously ravished out of herself/ That her thought that her spirit was draw up to heaven/ so farforth that three days and three nights she was unmovable without bodily feeling so that it seemed that she was fully deed/ But there were some that understood better her condition and said that they supposed she was ravished with saint paul in to the third heaven/ At the last by the three days end she was reforted to her bodily feeling But the spirit was so comforted with that revelations that she stood long▪ time afterward as she had be half a sleep: and yet she slept not: In the mean while Friar Thomas her first confessor and another fellow of his which was called friar donat of Flerence had a desire to go for to visit an holy here mite in desert: but first or than they went they come to this holy maid hou●● and found her in on holy sompnolente/ and by cause they would excite her they asked her whether she would go with them to deferte for to visit that holy man. She answered to them in the same holy sleep and said ye/ notwithstanding that she wist not what she said by cause that she was not fully eucyted/  
But anon as she perceived that word she had such a reverse of conscience off that losing/ that for sorrow the which she took thereof/ She was restored fully to her bodily wits/  
And as many days and nights as she stood afore in ravysshyg/ so long after she wailed and wept uncessabyly that sy●e/ & said to herself: O wicked woman hast thou so well be feed with the infinite goodness of god that thou must now make a losing: be these trenthe●● that thou haste learned in heaven/ is this. the doctrine that thou art taught of the holy ghost for to make losings. ¶ Then: wist thou right well that thou wouldst/ not go with though friars/ And yet thou. saidest thou wouldest/ and so madest a/ losing to thine confessor & to thine ghostly faders/ O meost wicked sin: ce/ ye not maidens the marvelous ways and manners of our lords providence/ Loo lest her revelations should have by/ cause of pride to her Our lord suffered her for to fall in to such a losing/ if it may/ be called a losing/ for there was none intention of deceit/ and so by that meekness and lownes our lord covered her/ virtue that the fend should not enter for to destroy them/ But though things that the saw for that time in her revelations she told not to her confessor as she was/ wont to do of other revelations/ for as she said herself she could find none languege that might express though revelations by wordene it is not leeful to no man for to speak of 'em with tongue as thee/ same apostle saith him felt/ Nonlicet/ honiloqui:/  
¶ Eut the fervor of her heart the business of her prayer▪ and her holy exortations showed openly enough that she saw the privities of god/  
¶ The which may not be communed but: them that saw them. Overmore another time saint poule the apostle arpperid to her and warned her that she should give her busily to prayer the which she told/ afterward to her confessor/ And therefore that she used much/ then it befell/ afterward whiles she prayed in the church on the vygylle of Saint dominic: many revelations were showed to her of saint dominic/ and of other saints ¶ She was so oft occupied with revelations the same time when she would speak to her confessor she had revelations/ then in the next day afterward of saint dominic a little: afore even/ song time whiles she was occupied/ with revelations suddenly entered in to the church a friar which was Bartylmeus her confessors fellow in whom she/ trusted as much as in her confessor for▪ he was her confessor absens of her ghostly tader/ ¶ When ●he perceived that that he was come she ar●os and went/ agayst him and said to him that she/ would speak with him of certain reuela/ coons. Theune they sat down bothetegyders in the church and she began to rehearse how many revelations our lord had/ deshewed her of saint dominic at the last she said/ loo father I see now mine▪ holy father Saint dominic as I see▪ you now/ And yet he is more nearer me/ than ye be/  
¶ And then she proceeded forth of many marvelous revelations within a/ while after it befell that her young brother that was called also Bartylmeus/ went by her/ And suddenly she cast her eye a little a side and behold her brother and left of the sight of saint dominic for that little time and then continued forth in her tyste matter/ But for that/ deed she made moche sorrow/ when she ꝑ ceyved what she had I do/ that long after she held her peace & spoke no more but alway wept for that trespaas/ When/ she had long continued in weeping/ at: the last Friar bartholomew prayed her/ to proceed forth as she began/ but she migte not for sobbing uneath speak one word.  
¶ Yet as she might speak she said.  
¶ O what wretch am I And he shall/ do me vengeance for my sins/ ¶ Friar Bertylmewe/ What sin might that be/ thenne she said/ Saw ye not how I bowed away/ mynhede & mine eyen for to behold my: brother that went right now by/ the whiles our lord she wed me many marvelous things/ Friar Bertyimewe say: nay he could not perceive that she bowed in any wise her heed and her eyen a side: ¶ Thenne she said father it ye wist/ how our blessed glorious lady glorious: virgin marry reproved me right now/ for that sin: Ye woide weep also fore/ as I and so she spoke no more of that/ ma●ie● of revelations/ but ever continued in weeping unto the time she had made/ her con●e●ion/ and thene she went home to the chamber/ where saint poule appeared to her as she to told afterward to her confessor and reproved her sharply off the looking of that time when she turned her heed so a side in so farforth she said that it had be more liefer for her/ to be shamed of all the world than once: ●stsones to suffer that shame: the which she had of saint paul when he reproved he●/ Thene she said to her confessor father bethink you what reproving of christ shall be at the day of doom to all sinners/ it the cepreving of one of his apostles is now so sharp and make me/ so much afeard/ She said also but if/ she had/ had comforthe of a fair lamb that stood beside her while the. apostle reproved her/ She should have died for sorrow as her seemed wherefore ever after ward she was she more meeker ● her revelations: Loo maidens how our lord suffered her to fall for her more meekness/ But now shall I tell you what the▪ revelations was the which she had ofsaynt dominic. When this holy maid comyned & spoke with Freyer bertylmewe of her revelations: she said that she saw in deed by a vision of imagination allmyghty god the father brenging forth as her seemed out of his mouth our lord thuncryste his endless soon the which appeared openly to her in likeness of mankind: On the lodersyde the blessed: Patryarch Saint dominic coming out of the/ breast of almyghcy god the father shynnyng all in ●y●ht/ ¶ And the herd of the mouth of a●●myghty god the father these words: dear daughter I have brought/ forth thyle children/ the one kindly &/ natural being the second person in intrynyte: The oder lovingly and sweetly by adoption/ then this holy made had great marvel of such comparison bytwene/ the son of god and saint dominic.  
¶ But almighty god the father to put/ away that great marvel expounded/ these words and said/ dear daughter: right as here mynowne son whom I/ brought forth of me naturally and eternaly was ever pertyghtly obedient to me unto the death by taking upon him mankind: Right so the deeds of Domynyk mine son by adoption what that ever/ wrought fro his childhood in to the enof his bodily life were reuled:  
¶ After the obedience of myn command 'tis and never broke once any manner of: precept of mine for the virgynyte ofthiss: body and soul and the grace of his baptism he kept ever to me undefoiled:  
¶ And also right as here mine/ eternal and natural son the endless/ world of my mouth told and spoke openly to all the world that I bad him say: And thereto bare wyttenes of truth/ Right so dominic mine son by adoption preach my truth openly to thee/ world/ as well amongs heretics as amongs faythfus people/ & not only by himself but also by other of him & not only▪ whiles he lived in earth amongs you/ But also by his successors by whom yet they preacheth and shall preach for right as my natural and eternal son sent his disciples for to preach right so Domynyk mine son by a doption sent his friars/ And also right as mine natural son and eternal is mine word/ right dominic mine son by adoption is the preacher about of mine word/ wherefore of mine singular gift it is give to him and to his friars for to vuderstonde the truth of mine words & not for to pass therefro/ Also right as mine natural son and eternal ordained and disposed all his life and his deeds by doctrines and ensample to health off man's soul/ right dominic mine son by adoption put all his business to deliver out souls of the sorrow of error and of sin/ And that was his principal intent/ When he began his order/ that is for to say for health of souls therefore he may well be liked to mine natural and eternal son son Ihesu Criste/ This was the revelacioy the which she communed to friar Bertylmewe▪ when that sudden caas of looking aside byfyll to her as it is rehearsed afore/  
Now I shall proceed forth of the remnant of the life of this holy maid in revelations and visions▪ but first I would ye knew maidens that for the great abundance of greces and open revelations and visions and for the gre●enes of love therewith/ The which this holy maids soul was fulfilled/ She was right sick in her body/ and ever encresid in sickness more and more for love so that she roo● no more out of her bed but lay still ever newing the love of her suppose seeing thus/ Aswete lovely lord gods son: and the son of a maiden▪ with such many loving▪ words she praised our lord and her spouse: She beleft without bodily meet and thereto her spouse Jhesu christ the which given her that fire of love by cause it should brene more stongely/ he appeared to her oft times/ Then ne said she to him that was so feeble off the fire of love Good lovely lord thou sufferest me so long abide in this wretched body and wilt not take me to thine endless presence/ I have none Joy now off this wretchid life but only all mine joy is for to seek thee/ For I love the Ihesu and none without thee: for what that ever I love lord it is for the why am I there for delayed so long▪ fro thine endless presence/ ¶ Ha ha meekest and mildest lord deliver mine soul out of this prison and out of this deadly life: To these words that were said so weylyngly/ our lord answered/ dear daughter when I lived in earth among men I busied me never for to fulfil mine own will but mine faders and albe it that I desired to eat the last paske with mine disciples for to be with mine father as they herd me oft times say/ yet I suffered patiently the time that was ordained off mine father/ so must thou do/ though thou desire fervently to be oned to me perfightely in the bless of heaven/ yet thou must abide the time that I have ordained: Theenne she said to our lord/ lovely lord sith it so is that it is not kind to me as yet to pass out of this life/ thine will be done: Fiat voluntas tua/ But one thing I beseech the whiles I live in this earth that sith I may not yet be oned to that in bliss▪ grant me as long as I live in this life to be oned to the & with the by part taking of thy blessed passion the which was granted to her:  
¶ For as she asked/ so she had/ fro that time forward she had so moche experiens every day in her heart & inhere body of the passions of our lord as she told afterward privily to master Reymound that she never felt such a sore and that was in this wise/ Oft times she would sit & talk with master Reymound and teach him of the passion of christ affirming mightily that our lord Jhesu christ fro the time of his glorious conception in to the time of the end of his blyssyd passion he bore ever the cross of his death in his soul▪ for the great passing desire that he had for the health of man's soul/ For when he was conceived he was full of grace and of wisdom and of charity/ And it was none need to him for to increase in him afterward for he was perfectly enough in them at the beginning/ Therefore sith it so was that he loved so perfectly god the father and mankind in heart seeing and considering god the father in trinity in manner deprived of his honour. And also mankind deprived f●o his blessed end/ he was so tormented with compassion in himself unto the time that he might restore by his passion the dew honour to god the father in T●inyte and endless health to mankind▪ Also she said the affliction of his holy desire was none little pain/ But it was a great pain: And therefore it was that he said to his disciples on schherthursday at the supper/ Deside●io desideravi manducare vobiscum hoc pascha/ ¶ That is I have desired with a great desire long afore this time to eat with you this paske/ and the cause was for he gave them in that supper an special earnest of health the which he would work ere then he purposed to eat with them eftsoons/ And therefore she alleggid for her the words of our saviour where he saith in another place. Pater transfer calicem hunc a me/ That is father put away this passion fro me that I shall now drink/ the which words she expounded thus and said/ Perfyght folk should not understand these words as simple folk done/ that our saviour asked of his father to put away and remove high painful passion But thus fro the beginning of his glorious concepcton unto that time of his death he drank ever of that painful passion by the great desire that he had off man's health/ And then the more he draw near to the death▪ the more greedily he desired that drink▪ he asked therefore that it should soon be fulfilled the which he had so long time desired for the health of man's soul/ that the dryke the which he had drunk so long afore should then be ended▪ And thus this was not for to ask a remeving away of his death/ but rather an hasti end of his death: the which our saviour declared full openly afterward when he said to Judas/ Quod facis fac cicius/ That is friend that thou shalt do/ do it anon/ ¶ Nevertheless though it so were that the foresaid pains full drink of his desire were to him right grievous for to drink/ yet as right an obedient child to the father he said thus/ Veruntamen non sicut ego volo sed sicut tu: father I desire that mine will be not fulfilled but thy will offering himself ready by th●se words for to suffer daily of his pain full desire as long as it liked to his father so that the first words where he said/ Transfer hunc calitem etc. father a void this painful fro me/ he understood not for to have a voided his passion that was to come/ But the passion of his desire afore by suffering the death for health of man's soul for to be ended. Then said master Reymond. Mother comynly after exposition of doctors our lord said though words as a very man and heed of all his chosen both freel and strong/ whose sensuality naturally dread the death/ that he might by example to all both to freel folk and to strong folk/ that they despair not/ all be it they felt their sensualyt●e kindly dreading the death.  
Here to this holy maid answered and said/ that the acts & the deeds of our saviour if they been wisely considered/ every creature after his consideration may find in them ghostly feeling/ as it is speedful to his health. And therefore sith it is so that feeble & freall creatures finden in though words comfort against their feebleness/ it were right necessary then that perfit folk & mighty should find also their Inn confirmation of their strength/ the which might not be but by this exposition afore▪ Therefore it is better that it be exponed in many manners so that all may be comforted there by/ thenne in a manner of wise for one manner of folk alone  
when master Reymond heard this he held his peace/ marveling of her great wisdom & grace that she had/ for he heard never that exposition afore. ¶ Another exposition of the same words by the same holy maid. Master Reymond found written in a book that her first confessor wrote & they been these  
In a time when she was ravished she learned of our lord that the prayer the which he made a fore his passion when he ●watt both blood & water saying thus  
Transfer hunc calicem & ●. That is father remove this painful passion fro me  
He prayed then for them whom he saw afore that would have no part of his passion/ the which was to him painful passion. And by cause he loved rightwiseness/ he put a condition and said. Veruntamen non mea voluntas That is neuthelesse father be not my will fulfilled/ but thy will/ and if he had not put to such a condition/ it would have followed there on she said that all folk should have be saved. After time then that he had thus prayed/ he was herd as saint Poule said for his reverence. Exauditus est ꝓpter suam reverencian In exposition of this words of saint Poule comynly doctors understonden the same It had be else marvel but that the same son of god should have be herd. Also she said another time to master Reymond & taught him that the passions which our our lord god Jhesu christ ve ray god and man suffered for the health of mankind were so mighty/ that it were impossible any man in earth for to suffer but that he should die & it were possible many time if that he suffered them. For right as his love that he had thenne/ & hath yet to mankind unestimable/ & uncomperable. Right so his passion that he suffered by constraining of love alone was unestimable. Who would believe that the thorns of his crown should perish in to the brain. Or that the bones of a quick man should be draw out of their joints For the prophet said of our lords passion thus. Dinumeraverunt omnia▪ ossa mea. That is they told & numbered all the bones of my body  
So thenne it may be proved that the principal cause of his passion was love/ the which he shemed for mankind And it might not be showed more conveniently than by his passion. By this it seemed that the nails held him not upon the cross/ but his love only. Ne the strength of man overcame him ●ot/ but love. How were men so strong for to hold him/ that at a word of his mouth they fill down to the ground when they came for to take him Such high words & convenient words of our lords passion this holy maid commyne with master Reymond. And yet she said more that she had experience in her body of some manner of passion that christ suffered on the cross▪ Of all she would not say for that was impossible to any earthly creature. But specially by cause of the great love that she had to our lord & to his passion the most pain that she suffered was in her heart/ so that it seemed to her other while that her heart was to burst & cut a sondre fro that one end to that other.  
And for this great pain of love/ she was oft-times deed to all men's sight.  
Of this bare witness many one/ the which were present when she died for the love of Crysties passion alone.  
Here of was master Reymond in great doubt. But for to put away that doubt/ he thought to comen with this holy maid & search the sooth of her whether it were so or no. when he axed her this. She for great weeping could give none answer long time together/ but at the last she said. father would ye not have great pity & compassion of a soul that were delivered out of a dark prison to light/ and after time it had see so merry a light/ eftsoons to be reclused again in the same dark prison. I am that same wretch that thus happened me by the ordinance of god for my sins. Then ne master Reymond axed her where her soul was fully departed fro the body.  
To whom she answered & said thus. That the fervent fire of divine love & of ghostly desire was so moche in her heart for to live with our lord endlessly whom she loved. That though her heart had be of stone or of iron it must needs to breast. Therefore father understandeth this for truth that mine heart of mine body was then undo & opened fro the overmost party to the nether/ only by the strength of pure love/ so that me seemeth yet I feel the marks of that syssure in mine heart. By this ye may know that the soul was fully for that time departed fro the body/ and set in the presence of god/ where I saw the preuyt●es of god/ that is vn●efull for to speak to any man on earth For there is no speech in earth that can express the brevities in any man's tongue. But this wot I well as oft as I here of that matter I am tormented so greatly in my soul considering where I was then & where I am now/ that I can not tell my sorrow but with weeping & sobbing. then master Reymond prayed her to tell him how that all this began in her. She answered & said. After time that I was fed and comforted with many visions & revelations by our lords mercy/ I fell seek for pure love & lay down in mine bed where I prayed our lord Jhesu that he would deliver me out of this wretched world/ and oned me perfitly to him The which for that time he would not grant me.  
But he granted therefore as long as I lived in this life/ should be partner of his passion/ in asmuch as it is possible a deadly body for to suffer/ and so she told him all that/ that is rehearsed afore. And more over she said/ loo father by such experience of his passion/ I am made so seek by the strength of love/ that my soul desired no thing else but for to be delivered out of this world And the same fire so increased in my soul that my heart often times defayled & departed a sunder and my soul was utterly delivered out of the body Nevertheless it was but a little time & that was my sorrow. Then ne eftsoons master Reymond axed her how long time her soul was out of the body. She said as they that kept her & were about to have buried her four hours or thenne she revived again Yet he axed her what she saw for that time/ & why came the soul again to the body she answered thus father that time my soul saw & understood joy of blessed souls/ and pains of sinners. And as mine mind would suffer me & words would suffice to express them/ I shall tell you. My soul saw the divine essencyall being of god/ and that is the cause why I am so loath & unpatient to live in this world/ and had not be the love of him & the love of christian people/ for which my soul was restored to the body again/ I should had defailed & died for sorrow. The highest comfort that I have is when I suffer any disease/ for that I have the perfit vision of god/ therefore tribulations been not hevysom to me/ but comfortable as ye may know/ & other that been conversant with me I saw also the pains of dampened souls/ and pains of souls that been in purgatory/ the which I can not express perfitly with no manner of words. For if wretched sinners saw the lest pain that is there/ they had liefer cheese bodily death an hundred times if it were possible/ thenne for to suffer o day the lest pain that is there. But specially I saw 'em ponies shed singularly that had sinned in matrimony/ the which had not kept 'em to guider honestly as they should do/ but followed the dylectations of their lusts  
Of this master Reymond her confess sour axed her why that sin in special was more grievously punished then other sins/ sith it so is that it is not the most grievous sin She said for this skill. For they had not so great conscience of that sin ne so great contrition as they had of other sins/ but rather they offended in that sin then in any other That sin the which a sinner chargeth not for to remove/ by penance is a great sin be it never so little.  
then this holy maid proceeded forth in her matter & said thus also. father when I had seen all these joys and thes pains weening myself that I had fully be delivered out of this body.  
Our lord said to me/ seest thou not daughter what joy they lack and what pain they have that offenden me. Torn again therefore to thy body & tell to the people their error and their peril. And with that word I was astonied for to torn again to the body and sore afeard.  
Then our lord said to me/ it is profit to men's souls that thou torn again/ and thou shalt not live the life that thou hast lived afore ne keep the solitary alone in chambre/ but thou shalt go a broad to win souls/ I shall ever be with thee/ and go with the both going and coming. Thou shalt bear the worship of my name and of ghostly doctrine afore great and small & lay people and clerks and afore religious folk also I shall give the both mouth and wit for to speak that none may withstand the. I shall also bring the afore bishops and curates of souls for to confound there pride. Whiles our lord spoke these words suddenly my soul was restored again to my body.  
And when I perceived that I had great sorrow/ that I wept three days and three hyghtes to guiders without cessing And yet I can in no wise abstain ne refrain me there fro/ when it cometh to my mind how suddenly I was come fro the great joy unto this prison of the body What wonder is it therefore father though mine heart to breast every day considering the great excellent joy that time that I had/ the which now it is far fro me/ but all is done for the soul he'll Therefore there shall no man marvel though I love them passingly to whom our lord hath bede me warn them of their sinful living/ for I have left for them a great joy for a certain time I wot not how long. Therefore as saint Poule saith. They ben now my glory my crown & my joy. All this I say to you father & to all other for to put out of your hearts the passion of grudging in time coming when I shall be homely amongs all men. When master Reymond heard all this & understood them/ after the grace that was give him/ he perceived in his heart/ that for the incredulytee and blindness of men/ all that she said should not be published. Wherefore he for bade both the freres & the sisters/ that all the while this holy maid lived in earth they should not pupplysshe that matree.  
He perceived also of some that followed first her doctrine/ how they went backward/ for they could not ne might not take her words But lest he should offend god if he had hid it himself without writing/ he wrote it for a perpetual record after her dyssece/ & not while she lived Now maidens for to know verily that all this is sooth I shall tell you witness of record that were present with this holy maid when all these things befell her In that same time when this holy maid drew nigh to the death as it seemed & as it is rehearsed afore.  
There drew about her women and other ghostly daughters of heries/ & they sent after her first confessor frere Thomas for do be present at her passage by prayers & other holy exercises in commending of her soul to god. He came & three freres with him more to be present at the passing of this holy maid. But when she was passed as it seemed. One of the freres took so great sorrow therefore that by violence of his weeping/ a vain of his breast was all for brosyd/ where with he caught a coghe & spatte gebettes of blood. Then was that another sorrow to them that stood about/ for both they wept for the holy maid that was so passed. And also for her brother the which was not shappely to live long after in that pain. Then said frere Thomas her first confessor to that seek frere with great faith and trust. Brother I wot well this holy maid is in great reputation afore god for her good living. Therefore take her hand and put in the same place of thy sickness. And I doubt not but that thou shalt be hole. And anon forth with he did so and so he had health/ the which he told afterward to all that would here if There was also a ghostly daughter of heries that was present then/ the which was called Alyxa/ & passed out of this world soon afterward Mother were that came Inn for to see whether she was passed or not/ and their was none that could suppose otherwise There were also two other special wyttenessies/ that were about for to ordain for the body that it should be buried. And both were sisters of penance of Saint Domynyk/ that one was called Katherine as she was/ the which was her fellow long time afore. And that other was her cousin Lysa/ and thus I make an end of this chapter.   

¶ Of some miracles wrought graciously by this holy maid about the health of souls. Capitulum seven  
IF I should rehearse all the miracles that our lord showed by this holy maid/ I might rather make a great book of them than for to comprehend 'em in oo chapter. But by cause I would put away dullness of them that should read or here this legend of this holy maid I am about asmuch as I may under few words for to comprehend them in one chapter/ that they might know under few words how great they been the which I pass over lightly. therefore in as much as the soul passeth the body in worthiness. I shall begin of the miracles the which were showed of our lord by her about men's souls/ and after that of the bodies  
As touching for the first when that Jamies or Jacob/ the father of this holy maid perceived that his daughter Katherine was all given to serve and to please our lord as it is rehearsed in the first party of this legend/ ever he loved & treated her reverently and lovingly/ for beding all folk of his household that none be so hardy for to let Katherine his daughter in any manner wise/ what that ever she will have done This is a great cause why that the daughter loved the father. And therefore she commended specially her faders health oft times to our lord. And he had such a trust in his daughters prayers/ that he supposed well she might have of god what she would for his health soon after the father sykened & lay down in his bed all seek. When this holy maid his daughter perceived that/ anon she prayed to our lord her spouse for the health of her father. And it was answered to her of our lord/ that the end of his days of this world were come/ and that it were not speedful for him for to abide longer in this life. Then ne she went to her father & visited him and examined him how he was disposed in his soul/ and found ready & wilfully to pass out of this world/ having no lust for to abide longer/ wherefore she thanked our lord highly But then she prayed our lord eftsoons/ that sith it so is that he had given her father so great grace for to pass out of this world without sin/ that he would vouchsafe to grant him also for to flee to heaven/ without pain of purgatory. Of this she had an answer in this wise/ that rightwiseness must needs be kept/ and therefore it were no right/ but impossible a soul to have the clearness of endless joy without perfit purgation afore.  
For all be it thy father hath been in his days of good living among all other wedded folk/ & also do many good things that I am well pleased with/ and specially as touching the Yet nevertheless it may not be saving my rightwiseness. But that his soul must be purged by the fire for to bren out the dust of earthly conversation/ the which is hardened & endured in his soul Then said this holy maid to our lord thus My dear well-beloved lord what may I suffer that my fads soul by whom I have be so tenderly nourished/ & have had so many comforts in his life/ that it be not tormented in such pains. I pray the lord for the goodness that ever thou showdest to man kind/ suffer not his soul to go out of his body unto the time it be perfitly purged oo way or other that it need not in no wise the pain of purgatory After such words/ our lord showed his mercy marvelously/ as though he had obeyed to the voice of his maiden. All be it that the bodily strengths of her father Jamys began for to defaylle more & more to the death ward Yet his soul passed never out of his body unto the time that holy & disputation between our lord alleging for him rightwiseness. And the holy made asking grace & mercy▪ And at the last after long disputation/ the holy maid said to our lord. My well-beloved lord if this grace may in no wise be gotten or granted without some manner of rightwiseness/ suffer that rightwiseness fall on me/ for I am ready to suffer all manner of pain what ever thy goodness will ordain for deliverance of my fads soul. Then our lord granted her grace & said. Loo daughter for the love that thou hast to me I shall grant the thine axing/ & I shall deliver thy faders soul fully out of pain But thou shallbe suffer a pain for him as long as thou livest/ the which I shall assign the. This holy maid thanked our lord and said. Good blessed lord be it to me as thou haste ordained. After that she went to her father as he lay a deieng/ & she comforted him marvelously of his endless health that he was right joyful/ & she went not from him unto the time he was passed out of this world And when the soul was passed out of the body/ anon forth with this holy maid was pained with a sickness in the side/ the which is called Ilica passyo/ that never went from her in to the time she passed out of this world  
And there was never time afterward but she had the pain as she said/ & other bare record oft times to master Reymond. But the virtue of her patience without any com●yson passed her sickness/ as I shall declare by the help of god afterward in the last chapter of the third party When her faders soul was delivered out of the body/ this holy maid smiled full mannerly & said/ now would god I were as ye been. And all that time other wept/ she showed gladness of cheer for she might none other wise do For she saw his blessed soul when it passed out of the body/ how it was received in to endless bliss without any tarrying of the which she was right glad a little afore/ she had exꝑyence of the same joy/ as it is rehearsed in the chapter afore this  
See ye not maidens how wisely the providence of our lord was wrought in this maidens father. Our lord might if he had would/ have purged his soul in many manner of wyses/ & made him able Enough to joys/ as he did to the thief that hang on his right side/ but he would not without some pain that this maid should suffer as she axed for her increase of her more joy/ the which pain was ever afterward sweet to her as her seemed/ not without cause for she wist well that her sweetness should ever increase aftward her by grace/ & in bliss by joy/ and therefore she might in no wise call the pain of Ilica passio but a sweet pain This holy maid told puely to master Reymond that by long time aft her fads death/ his soul appyred oft-times to her/ thanking her for her grace that he received by her/ & also told her many puy things/ & gave her warning of the assailling of her enemy/ & thereto kept her from all ghostly evelies. Right as I have told you maidens of a miracle showed to a ryghtwysmannies soul. So shall I tell you now a miracle showed to a sinful man's soul.  
¶ There was a man dwelling in the city of Sene the which was called Andrew a full rich man of out worldly things of the world/ but full pour off inwardly heavenly things he was a vicious man/ for he neither dread ne loved god But an hasarder and a cursed blasphemer or a swearer of god and of his saints/ within a while afterward that man was take with a sickness and lay done in his bed so seek that every man and leech said he was deed: That perceived his curate and come to him for to comfort him that he should beshryve and take penance and make his testament as the manner was in the country/ when he had herdde how the priest counseled him. he despised both him and his counsel: his wife considered/ that having zeal and love to his soul/ she went after all manner religious folk both men and women for to steer him to god: But yet for all her counsel they might not bow him to confession and contrition of his sins/ neither with thretinge of endless pains ne with rewards of endless joys. Then eftsoons his curate came to him dreading lest he should have died for default of counsel and said to him as he said first adding thereto many more wholesome words/ Yet alway that wretched man despised him afterward as he died afore both him & his words/ ¶ At the last he fill in despair and in to the sin of the holy ghost▪ and so he drew fast to the death: This was afterward told to Friar thomas this holy maids first▪ confessor And he went to this holy maid house pursuing for to constrain her by all the virtue of obedience and of charity for to pray to our lord that he would vochesaf to succour the wretched soul that it be not dampened wythouten end/  
¶ But when he came to this holy maids house he found her ravished fro her bodily wits and as long as she was so occupied: he durst not occupy her/ ne durst not long abide out of his house by cause that might drew fast upon him wherefore he charged a fellow of herethat was that time with her: the which was called katheryn as she was for to charge that holy maid in god's behalf and his/ when she were restored again to her bodily wits that she would pray for such a man's soul that lieth in passing/ she said she would so: when the holy maid heard that she had so great compassion of his soul/ that she prayed our lord▪ anon devoutly beseeching him entirely that the soul should not perish which he bought with his precious blood/ To whom our lord answered & said thus his wickedness hath asserued pain as an horribly blasphemy For he hath not only blasphemid me and mine saints with his mouth/ But also he hath thrown a table in to the fire for despite of me in the which was painted the image of mine passion/ And the image of mine blessed glorious mother/ and of other saints: And therefore it is worthy by rightwiseness that he burn in endless fire/  
¶ Then she fill down prostrate with weeping to the feet of our lord: and said lord if thou wilt consider narrow to the sins of men/ who may escape endless damnation/ wherefore comest thou down to be born of a glorious maid & for to suffer torment of cruel death only for to wait after men's sins: and to punish them horrybly to endless pain/ why tellest thou me this and the sins of a lost man that barest upon thine shoulders all manner of sins whether I am come to the now for mercy or for rightwiseness have mine lord blesfulle what thou saidest to me when thou puttest me forth for the health of many men's souls: I have none other refreshing in this life: But for to see mine neighbours turned to thee/ And for the alone I suffer patiently thine absence/ if thou give me not this joy what shall I than do Good meek lord put me not away fro thee/ yield me mine brother graciously that is now obstinate in heart:  
¶ Thus she prayed continually fro the beginning of the night unto the grey morning all that time weeping without any sleep disputing with our lord alway for the help of that soul/ Our lord alleging rightwiseness to give to him vengeance for his sins/ And the holy maid ask mercy at the last our lord of his endless mercy gave her an answer and said/ dear daughter I shall show him mine grace for whom thou hast prayed to Andrew and said/ dear child why wilt thou not beshreve of the trespas that thou hast done to me/ look thou beshryve for I am ready for to forgive the thine sins/ then was his hard heart supple by grace that he cried with a great voice to his meinie about him & said/ send for the pressed for I will byshryve/ For my lord Jhesu christ hath warned me that I should beshryven/  
¶ When his meynye perceived that/ anon they went for the pressed/ the pressed came and he was perfectly confessed to him: and made his testament with great contrition he passed out of this world to our lord Ihesu christ:  
¶ O father of endless mercy how mercy able been thy works/ and how profound been thine providence whose gracious work is been unscrutable unto man/ thou sufferedest that man to be harded in his sins unto the last end feming that thou hadst none torce of him/  
But yet at the last thou providest for his health/ thin servant came to him for to steer him to grace: And yet all her counsels might not avail to the meek prayers of thy meek maid thou condescendyst meekly and mercyabyly: And who gave her that boldness of heart: but thou who gave her fire of compassion in heart for her brother but thou/ who gave her the meek tears that bowed to thy mercy/ tree we none but thou Thou aryssydyst up to thy spouse that she should bow the to her: Lord these been thy works that gloryfyest thine saints: What is he that will not be coplued to the in love seeing thy mercy so plenteous▪  
Loo maidens what mercy our lord showed for meek tears/ yet shall I tell you a marvelous miracle/  
¶ It befell also another time in the same city of Seen that there were two famous thieves and right perilous the which were take and brought before a temporal Juge for to be dampened to the pain for the misdeeds: and so they were put to a cruel torment that was called the torment of the hot iron and that was in this wise. They were put in a Cart and tormentors were ready with hot irous for to breune them now in one place now in another of her body/  
And thereto the thieves were so obstinate that neither in prison ne out of prison there might none creature steer them to be shrive & take penance for her trespaas/ And as they were led by the city for to make other afeard: they blasphemed god & all his saints and specially when they felt brenning they cursed the magnificence of our lord/ so as it seemed by they pain of that temporal fire that the drew fast to the endless fire Then our lord Ihesu of his endless goodness the which would none body were dampened but all saved he thought he would let tho wretched souls by mediation of his spouse katheryn out of damnation so that by the ordinance of him that this holy maid for her more quiet was that same day in her fellows house whom she loved virtuously the which was Alixa whose house stood by the same way where that this dampened wretches should pass by. Sondenly on the morrow Alyxa heard a marvelous voice coming by her house/ with that she looked out of the window and saw all a fire two men the which were dampened to the hot yrens/ then she went in again & told this holy maid and said/ O yren/ When this holy maid heard this she went to the window and looked and turned in again to her prayers she saw as she said afterward to master Reymound her confess: sour a great multitude of wicked spirits about them that burned her souls within moche more than the tormentors died the body without/  
And therefore she was stired with double compassion for to pray for them to our lord for to help the wretched souls out of pain saying thus/ Ha ha meekest lord Ihesu why settest thou so little by thy creatures whom thou madest to thine likeness And boughtest with thy precious blood that above all her bodily torment thou sufferest them to be cruelly tormented of spirits withinforth in her souls when thou illumynyst so graciously that thief that hinge on the right side/ all be it that he took his torment of the cross worthly as he had deserved that he knowledged the very god and man in all his torment/ where in the apostles were in doubt: wherefore he deserved for to here thine blessed voice when thou saidest thus/ hody mecum eris in paradiso/ That is▪ to day thou shalt be with me in paradise: why diddest thou this lord▪ truly for nothing else: but for thou wouldest grant forgyfnes to such as were like to him/ thou despised not marry magdalene that great sinner but thou drewest her to the graciously/  
Thou puttest not fro the puplycane ne the woman of Cananye ne the prince of pupplycaniss zacher But rather thou calledest them to thee: therefore by all thy mercies I beseech the that thou help mercyabyly the souls of the sinners that been now lad to torment. Then our lord bowed his mercy to the wretches & grant this holy maid such gra●e that she went with them in spirit weeping and wailing for to steer them the sooner to repentance/ when the fiends saw that they cried aloud upon her and said katherine but if thou wilt leave of thine ghostly business in praying for these men we should so work against the that thou shalt travail with a wicked spirit: To whom she answered again: what that that god will I will and therefore I shall not leave of that I have begun when these wretches were outward at the gates of the city our lord Ihesu cryst appyred to them with his blyssyd bloody wounds stering them to be turned/ & thereto byhete them forgyfnes: and so they been of divine light entered in to her hearts/ and they asked apreste with great instance for to beshryve: and after time they were shriven/ They turned there blaspheming in to praising of our lord ever accusing themself saying that they were worthy though pains and more greater pains and so with great gladness they went to her death as they had gone to a great feste/ This considered all though that stood about marveling greatly of that changing perceiving evermore in great devotion of the tourmentours that they durst no more burn than where they thanked our lord of his great mercy/ For there was none that knew how and in what wise and by whose prayers this mercy was given/  
¶ Nevertheless a devout pressed the which her confessor command afterward with this holy maids confessor marveling of the great mercy of god that so soon turned them to grace/ Thenne her confessor asked afterward Alixa this holy maids fellow how this holy maid was occupied when the man were led to the death/ then Alixa told him all the process as it is said afore: & he found well by record of her that the same hour katherin left her prayer: though men died and passed out of this world: the which he knew more perfectly afterward by privy revelation of the same holy maid/  
¶ After yet certain days after they were passey. some of her fellows herd her say with a full voice in time of her prayer these words lord Ihesu I thank the that thou hast delivered them out of the second prison it was asked her afterward what she meant thereby/ She said that the souls of the thieves been restored to paradise/ For albe it they went to purgatory after time they passed: yet she secid never by prayer unto the time they were fully delivered out of pain/ Paravent now some theriens that set lityl by this miracle by cause if was invisybyll/ but if they take heed inwardly of the words of saint augustyn and saint Gregory/ they should find well that this was more miracle/ than if the bodies had been raised from death to live/ For saint gregory said thus that in the bodily resurrection the flesh is raised the which shall die eftsoons/ and when the soul is raised/ it shall live withouten end/ yet shall I tell you another singular gift of conversation of this holy maid won of god/ There was one the which was called tabes amongs whom there was one child of his that was called James or Jacob & he was a sinful liver full of pride and of crevelte/ so that yet being young in age he killed two men full cruelly that every man that knew him was afeard of him ne loved him not: But every day he lived worse and worse/ and had a sister that was called Shy nochya the which was fully given to vanity of the world in passing outrages array of her body albe it she was a maid of her body: Her mother tabes had thereof great forowe lest they should be dampened for their mysbelyving she went to this folly maid and prayed her that she would vochesaf to speak somewhat of soul he'll with her to her daughter Fracisca and Shynochya but specially with shynochya/ this holy maid as she had ever to souls great compassion granted her that she would gladly and so she died: For what prayer and monitions of our lord Ihesu christ was so grounded in the soul that Shynochya that suddenly she put away fro her all the vanity of the world that she used in pompous array/  
And kit away her here of her heed: whereof she was woute be proud of/ And took upon her the habit of Saint Domynyk and so was made a sister of penance. And ever afterward she lived in prayers & meditations & in great sharp penance soon after came her sister Francysca and took upon her the same abyte/ & lived to guider right devoutly. Of this herd James or Jacob her brother that was not the same time in Sene when his sistren were turned/ he came to the city ward with a young brother of his cursing & threatening with a great pride all though that excited his sisters to that abyte. saying & crying with a bold spirit that he would tere away that abyte fro their back & breng them to his house there he dwelled To whom his younger brother the which came with him said/ truly James if thou come to Sene/ thou shalt be turned also/ and be shriven of thy sins/ with that he cursed his brother bitterly & said/ that he had liefer flee both freres & presties thenne he would be shriven to any of 'em all The child oft-times rehearsed his ꝓphecyes/ & as oft he cursed: So that at the last he entered in to the city as a wood man/ & forth he went to his faders house threatening that he would do great horrible things/ but if his sistren specially Ethynoccyam would do away her abyte & come home to him All this was not unknown to this holy maid/ but she know it never by creature on earth/ but by god.  
In the mean while his mother Rabes stilled and peased him/ praying him that he would abide till the morrow: On the morrow she sent to this holy maids confessor frere Thomas that he would vouchsafe come & speak with her son James And counsel him for his soul health  
He came & with him a fellow frere Bartholomew & spoke to him: But all their speech as them seemed might not profit in him All that same time this holy maid Katherine prayed to our lord for his conversion/ whiles frere Bartholomew spoke to him:  
And then suddenly our lord touched Jamys heart to contrition/ and he said to frere Bartholomew that he was well apaid of his sister that she should serve god: But also he prayed him of confession with great contrition/ that he might be shriven of his sins and serve god also: He was then so perfitly shriven That some sins which he would never be know ne confessed to no man/ he was confessed to him:  
So that with Inn a little time after of a wolf he was made a lamb/ and of a lion a whelp: That all folk that knew him were amerueylled of his sudden turning:  
His mother Rabes was a marveled and all her main/ and thanked our lord for that special grace:  
Frere Thomas and frere Bartholomew also joyed in our lord and went for to tell all this to this holy maid/ the which was down/ when they were come to hear house they found her yet in ravyssheng/ and her fellow was that time in her chambre with her/ As soon as she was ceased of her ravyssheng/ and restored to her bodily wits/ her fellow came down out of the chambre from her and welcomed her confessor:  
Then said her confessor to her fellow: We been come for to tell Katherine that she should thank our lord god:  
For James that is turned truly to god/ and is shriven of all his sins this morrow tide to frere Bartholomew: To whom said her fellow/ right now Katherine told me the same that ye say: And when they were were come up to katherine she said to them with great sadness in this wise/ Faders we been much bound to thank our saviour that never dyspsed the prayer of his servants: For the same desire the which he inspired them with: he fulfilled in them/ The fiend wend he should have had away fro us our little sheep. But our father of mercy hath byreived away from him his prey: he wend to had away from christ Shynochia/ But he hath lost James that he held so strong in his bonds. For so it happeth ever to him when he raiseth up his heed of pride against Crystis chosen/  
Afterward that maid Shynochya ever continued in prayers and holy meditations to her last day. And with a great ghostly joy by diverse sickness the which our lord gave her/ She passeth to our lord out of this world/ then her sister francisca that lived but little while after followed her in good living and with a merry smiling there she passed also to god out of this world:  
¶ furthermore the said James her brother within a little time after forsook perfectly the world and was made a friar prechours and lived devoutly ever after/ All these things were wrought by the holy ghost and by his spouse Katherine granted his grace to all though that she prayed for/  
¶ Overmore I shall tell you another marvelous thing that Master Reymound beareth record of himself/ In the same city of Seen there was a great man the which was called Nannes & he a wonder worldly wise man more inclining to evil than to good/ that man oft times because of his great subtle wit he loved so moche thereto that he made party in the same city and great enstaunce between neighbour and nyghbore/ whereof came a great enmity & privy mordering the which came by him slily and by his mayntynaunce/ At the last mean persons came between for to make peas/ but he answered ever so wilily that he wrought never whether there were peas or none as it seemed to them that herd him/ and alway he was glad to make unpeas that he might and to be avenged after his desire/  
That herd this holy maid katherine she desired to speak with him for to sense that evil hatred but he fled her assoon as he knew that she came to him/ Right as the serpent would flee from him that should charyne him: At the last an holy man the which was called Friar wyllyam of england a friar austin he spoke so to him that he graunt● him that he would gladly speak with that holy maid and here her/ But he said he would nothing do as she would counsell him/  
So then he kep●… his promise and he went to the holy maids house the same time that master Reymound was there/ But that holy maid was not therein by cause she was gone a little before to procure the health of souls: In the mean while that master Reymound was therein/ there came a messenger to him & said that Nannes was at the door and would speak with katheryn whereof master Reymound was glad for he knew well that the holy maid had oft times desired that/  
And with that he went and welcomed him and told him that she was out/ & prayed him that he would not think long for she would come anon/ And then they went to this holy maids chapel when they had sit a while there he thought long and said to master Reymond. Thus I behete frere William/ that I should come hither & here this holy lady Katherine speak/ therefore sith she is out & occupied/ I may nought abide here wherefore I pray you excuse me to her/ for I have moche thing to do/ master Reymond was heavy here with that she was so long/ for to occupy the time till she came/ he axed him of the manner of pees the which he knew To whom this Nannes answered▪ sire I shall tell you the sooth/ for to thou that been a priest & a religious man/ and to this holy maid/ of whom I here a great name of holiness. I shall not lie but say the sooth. Therefore what that ever I say to you I am not in will to do by your counsel. sooth it is that I am he the which that letteth the pees between him & him and that pees & that pees. And yet it seemed by my deeds that it am not I that let it by cause it is done by other/ but I maintain them privily there to/ for if I alone would consent to have pees/ all should be well ceased But I purpose in no wise for to consent thereto/ wherefore it needeth not for to counsel me & preach me/ for I shall not consent in any manner wise Loo now I have told you that I have hid from other/ tarry me no longer and hold you apaid/ yet master Reymond prayed him to rehearse it again/ for to occupy the time/ and he would not/ at the last by the disposition of god the holy maid was come Inn.  
When that Nannes saw her/ he was right sorry But master Reymond was glad As soon as she saw that earthly man/ she took him with an heavenly charity & sat down to gydres/ and axed him the cause of his coming. Then he rehearsed to her all that ever he said to master Reymond with the last negation. This holy maid began then to show him what peril he stood Inn so that she touched him over all/ but as a deef serpent he stopped the ears of his heart that he would not here her counseylles/ that considered this holy maid anon. She sat still & turned Inward & prayed our lord in her heart & axed his gracious help When master Reymond espied how ghostly she was occupied for him. He occupied him with some words hoping in the mean while of some help of our lord by her prayers/ within a while aft Nannes said to them both thus. Loo I will not be so unkind/ but that I will do nigh all that ever ye will bid me/ but somewhat I shall grant/ and then will I go fro you. I have made four debates which continued yet Of that oo debate I will give you leave do wi●h all as ye will & cease it as ye will/ with that he rose up & would have go out/ and in the rising he said to himself thus O lord what comfort may this be/ that I feel now in my soul of that word that I spoke of pees/ and soon after he said more A a lord god what virtue & strength may that be that holdeth me and drawed me now/ I may not go hens/ ne I may not deny no thing O who is that/ that constraineth me now. O who is that/ that holdeth me now with this he wept sore & said I am over come & I may not withstand it. Then he kneeled down on his knees to the holy maid and said with weeping cheer.  
Holy maid I shall do what ever thou bid me do: Not only of this matter but also of all other what that ever it be.  
I know well now that the devil hath had me bound in his chain hither to/ but now I shall do what ever ye counseyl me to do/ counsel my soul how it may be delivered out of the fiends pour I pray you. at these words the holy maid turned to him & said. I thank god brother that thou hast perceived what peril thou stoodest Inn of the mercy of our lord/ whereof I spoke first to thee/ but thou ●ettys● little thereby And thenne I spoke to our lord/ & he heard my prayers. Therefore now good brother do penance for thy sins by times/ lest a sudden tribulation fall upon the then anon with great contrition he was shriven of master Rymond of all his sins/ & afterward by help of this holy maid he made pees with all folk/ & also with god by counsel of master Reymond. But within a few days after he was take by the justice of the city & put in a strait prison/ and it was a common saying that he should be beheaded. then master Reymond heard that/ he came to this holy maid with a sorrowful che●e/ and said Loo mother all the while Nannes served the fiend/ he had no disease/ but alway ●speryte And after time now he is turned to god/ all the world is against him where of I am a feared by cause he is yet but a young branch/ lest he be all for broke by this tempest/ and so fall in despair. I pray you therefore pray for him to god/ that he whom ye have delivered from the devils pour by your prayers/ help him also & defend him from his adversaries then she said to master Reymond why be ye sorry for him for whom ye should be glad. Now be ye sicker that our lord spareth him & will release him from endless pain by that temporal pain.  
first when he was in the world/ the world loved that was his And now he is passed out of the world/ the world beginneth to hate him. first our lord reserved for him endless pain/ but now of his mercy he hath changed his endless pain in to temporal pain And of his desperation be thou no thing in doubt/ for he that hath delivered him of hell/ will deliver him graciously out of this peril/ and as she said so it was/ For within a while after he was delivered out of prison/ though he had great loss of his temporal goods/ where of this holy maid was no thing sorry/ but was joyful and said that our lord of his mercy hath do away fro him the poison that he was poisoned with. And at the last he had so many tribulations/ and his devotion increased so moche that he gaf to this holy maid a fair palace of his under his letter and seal that was two mile without the city. Of the which palace she should make a monastery of sisters of penance. then this holy maid by special licence and authority of her holy father the pope Gregory the xj made there a monastery in the worship of our lady to all her ghostly daughters and called the monastery the monastery of our lady. And Nannes that man the which this holy maid converted was governed ghostly by master Reymond and lived after a blessed life.  
aboven all these matters if I would rehearse all the conversyons of evil livers/ all the roburations and the strengths of seek folk All the comforts of desolate folk or them that were in tribulations/ all the exortations of them that were in ghostly perils/ the which our lord hath marvelously wrought by his spouse this holy made. I might make many great books. Who could tell how many wretched sinful livers she hath delivered out of the fiends bondys'/  
How many obstinate folk she hath brought again to their own knowledge. How many she had made forsake and despised the world And how many tempted folk in foul sins she hath delivered out of the fiends danger by her prayers and doctrines. Nevertheless ye shall say as saint Jerome said comending our lady/ I might say that if all the members and lymies of my body were turned in to tongues/ they should not suffice for to tell all the fruit of souls/ that this holy maid hath purposed to heaven by the help of almighty god/ master Reymond beareth this true record/ that he saw a thousand or moo both of men and women coming down fro the mountains and other villages longing to the shire of the city of Sene/ coming for to see and here this holy maid as though they had be called by an invisible trump/ the which not only by her words/ but also by her looking were stirred to compunction for to be confessed of all their sins with great contrition/ & so their went two confessors of whom master Reymond was one as he saith himself/ and they confessed her sins with so great contrition that each man might well know that there was grace given of god in her hearts/ & that was not once ne twice but oft-times.  
Wherefore the foresaid Pope Gregory that was that time had so great joy/ and delight of the winning of so many souls that he granted by bull to master Reymond and to his fellows/ that all thoo the which would come and visit this holy maid/ and after desiren for to be shriven/ they should hear them & assoil them as much as the bishop of the dyocyes might do. Therefore master Reymond beareth record and saith/ that there came many sinful wretches to him and to his fellows/ the which were never shriven afore of the sins/ the which they were shriven to him and to them.  
And they stood oft times fasting fro the morrow till even/ by cause of great concourse of people/ and yet they might not suffice for to here all that would be shriven  
All that time this holy maid prayed and thanked our lord joyfully that the fiend had lost his prayer. There is no pen that can express the joy of her heart that she had that time of winning of souls. Thus moche is rehearsed in this chapter of the ghostly marvelous things that our lord wrought by his spouse. This holy maid Katherine about the health of man's souls.  
¶ Now shall I tell you in the next chapter what god wrought for her about the health of bodies/ & so shall I make an end of the next chapter. The wyttenesse that needeth to be rehearsed in the end of this chapter/ been rehearsed afore in the same chapter/ and that sufficeth enough.   

¶ Of some miracles done in her life by her about the life and health of men's bodies. Capitulum viij  
I Shall tell you maidens a wonder marvelous thing. And yet it is light and esye to them Enough/ with whom is found none unpossybylyte. Lapa this holy maids mother was a woman of great symptenesse and innocency. Yet she had for that time little affection to invisible things. And therefore she was sore afeard to die and pass out of this world. She caught a bodily sickness/ and it increased day by day more and more. When this holy maid this understood. She prayed to our lord devoutly for her that he would vouchsafe to succour her mother with health/ that brought her forth and nourished her. She had an answer anon from heaven that it was best for her for to pass now out of this world/ or then she have more adversities that been to come. As soon as she wist this/ she went to her mother and said to her wittily such sweet words.  
Mother if our lord sweet Ihesu will call you to him out of this world/ dispose you to be conformed to his blessed will/ and beth no thing sorry.  
¶ Thenne the mother desiring not for to die/ prayed her daughter to pray for her that our lord would vouchsafe to grant her bodily he'll/ and speak no more to her of her death. This holy maid prayed then our lord heartily and fervently that he would vouchsafe take her nought out of this world in to the time she knew that her will were more conformed to his will.  
¶ Our lord granted her/ her axing and suffered her mother to be seek for a time/ and not for to draw to the passage of death. And thenne this holy maid was made mean between god and her mother for to pray that one/ and exhort that other. Our lord she prayed that he would not take her against her will.  
And her mother she exhorted and admonished with sweet words that she should conform her and consent to the will of god. Nevertheless though in manner she bowed our lord to her prayers yet she might not incline her mother will by her exortations.  
¶ Thenne our lord spoke to his spouse Katherine and said. Tell thy mother that she hath now no need to pass out of this world/ but time shall come that she shall desire for to die/ and thenne she shall not have it/ and that was sooth.  
¶ Hyt befell that she lived in to a great age/ and saw many adversytres in her days/ as well of persons as of their goods/ in so much that she said oft times in hearing of many folk such words. Whether our lord Ihesu hath put a soul in my body/ that it shall never be delivered thence So many children and daughters great and small young and old been deed/ and I may not die  
¶ Now I shall cease of this matter and proceed forth in the first matter that I began Lapa this holy maids mother was of so hard heart that she would in no wise die ne by confessed/ ne think in no wise on her soul he'll.  
¶ Thenne our lord for to appyre more marvelously in his spouse Katherine denied in manner as it seemed his first grant. And suffered Lapa to draw fast toward the death without confession When this holy maid perceived that/ she lift up her eyen to heaven with wiping teries & said to our lord thus. A a lord god been these thy behests that thou hast granted me/ that none of my faders household should perish/ is this thy merciable behest that saidest my mother should not pass hens against her will.  
I see well now that she shall die without sacraments of holy church Therefore I beseech the by all thy mercies that thou suffer me not to be deceived/ and that I go not hens a live unto the time thou haste yold to me my mother revived in soul and body.  
¶ These words and these marvelous cause heard three wimmen of Sene that were present.  
¶ When her mother as it seemed by sight and feeling was deed/ so that they were about for to go home again to their houses leaving Lapa there for deed/ if it had not been that the holy maid prayed as she did/ and therefore they abode the longer. Of the manners of these women I shall tell you afterward.  
¶ This holy maid continued long in prayers/ at the last our lord heard her prayers graciously/ and quickened the soul and the body again of Lapa/ that she lived afterward unto the time she was four score year of age and nine with great torment of heart for many adversytres that she suffered as it was prophesied to her afore by her daughter this holy maid.  
¶ Of this miracle were witness one Katherine and Angelyna sisters of penance/ and also Lysa this holy maids cousin they were present when Lapa was laid forth for deed and herden how this holy maid prayed to our lord thus.  
Lord been these thy behests that thou behote me as it is said afore. Of the remeynaunt of her age/ when she was restored again to life/ bare wyttenes many one. Lo ye maidens here may ye know of what merit this holy maid was with our lord Ihesu that delivered her faders soul out of purgatory/ and reduced her mothers soul in to her body again marvelously.  
¶ Another marvelous thing shall I tell you. It happened that there was a common pestilence of bocchies reigning in the city of Sene/ so that it oppressed both men and women/ young and old to the death/ that comynly they died within two days or three at the ferthest/ the which sickness feared many a man.  
¶ then master Reymond went about to visit seek folk/ and comforted them in god no thing charging of the infection of that pestilence touching his bodily death/ so that he might win souls. when he had so visited them for weariness that he had in going about/ he rested him in a church of our lady/ where to he had a great devotion/ and namely for the person of the same church was a blessed liver and well known with this holy maid Katherine/ the which person was called Sir Mathewe.  
¶ It befell few days after that master Reymond went out by the morrow for to visit seek folk as he was wont And as he came by the church of our lady for devotion that he had to our lady in that place/ and also for affection that he had to the person sir Mathewe/ he went for to look how he feared.  
suddenly when he was entered in to the church/ he saw sir Mathewe bear up in to his chambre seeming as he had be deed by violence of that pestilence For he had lost both colour of his face and strength of his body/ and also his speech.  
¶ then master Reymond axed of other about what him ailed. They answered and said/ that the night afore about one after midnight/ he was up for to visit a seek body And with Inn little time afterward he was take with the pestilence Here of was master Rymond right sorry & followed him up to his chambre as other did and then ne sat down by him.  
Within a while after when he was laid in his bed/ he recovered his spirits again and called master Reymond to him praying him of confession/ and so was shriven clean of his sins as he was oft wont to do.  
After time that he was assoiled master Reymound axed how it stood with him/ and he answered and said again/ that it grieved him so sore in his grind or in the flank/ that it seemed to him/ his thigh would fall away/ and not only the thigh/ but also the heed fareth as though it were departed in four parties/ by pain and ache that he suffered their Inn.  
then master Reymond touched & tasted his pounse and found well that he had a passing fever Wherefore he had his meinie that they should bear his water to leches and so they did But master Reymound followed soon after to know verily what the leches would say. To whom the leech said thus.  
This man is take with the pestilence/ and therefore I dread me that the house of our lady shall want and lack a good person.  
¶ Then axed master Reymond/ whether he might be holp by any manner remedy of medicines/ he said that he should assay. But he had no great trust in no medicines by cause the sickness was right grievous. Thus master Reymond departed from him with great sorrow ever praying by the way to our lord in his soul/ that he would vouchsafe to save his bodily life Yet a while for his example to many:  
¶ In the mean while this holy maid heard say that sir Mathewe was seek/ whom she loved tenderly for his virtuous living. Anon she went home to him/ and as soon as she saw him she cried to him and said.  
¶ Arise up sir Mathewe/ arise up for shame/ is it now time to lie a bed.  
suddenly then atte her calling/ the fever and the bocche went away fro him as though he had never had hem/ and then he rose up without any tarrying goodly/ so that in his rising he said smylyngly and joyfully/ that the virtue of god rested in that holy maid.  
¶ Thenne the holy maid went away and fled the praising of men. But as she went out of the house/ the met with master Reymond. To whom master Reymond said full sorrowfully.  
¶ Mother whether thou wilt suffer this man to die/ that is so dear and profitable to us. all be it that she wist well enough what she had to done/ yette she said to him of meekness such words.  
father what words be these/ whether ye ween I am god/ that may deliver men fro death.  
¶ Then said master Reymond to her again with a great spirit for sorrow that he had of his death Say this to whom that thou lust/ but to me tell no such things that knoweth how our lord doth with the. I know well that what that ever thou axyste of god thou shalt have.  
¶ Thenne this holy maid bowed her heed to him and smiled. And at last she looked up with a glad cheer upon him and said. Be of good cheer father/ for he shall not die at this tyme.  
¶ With that was Master Reymound glad/ he knew well that god had give her great grace/ & so he departed from her and went to sir Mathewe for to look how he feared. Whom he found sitting in his bed/ and with gretr joy rehearsing the miracle of the holy maid.  
¶ To whom Master Reymound said in comforting of him that the holy maid told him.  
Sir Matthew said then to master Reymond. What trow ye she hath do/ he said he wist ne● for she told him no word thereof. Sir Matthew with that aroos up out of his bed & sat down by master Reymound and told him all the hole gladly how the holy maid was there and said to him as it is rehearsed afore Soon after sir Matthew eat and drank none seek man's meet/ but hold man's meet/ and that was a great marvel/ he was mercy and glad that unne the he might speak a word that same day in the morrow/ Of this miracle were witness: one Friar Nychol that came with Master Reymound and other priests and clerks of the house of our glorious Lady glorious virgin Mary xx. or there about/ But now I pray you maidens taketh heed that infidelity off curious hearts deceive you not in this miracle/ Somme will say to you peradventure that it is none great marvel though a man be healed of such a common sickness as is the feveres and pestilence for all day such a thing happeth/ To whom it may be asked again what marvel that was when our lord healed petre his wifes mother of the fevers/ all day it happeth that men been delivered of the fevers be it never so grievous: why is it than of petris wifes mother rehearsed for a miracles in the gospel. But now taketh heed ye curious untrowing hearts take heed whether it be not he the which healed this man Mathewe that healed petris wifes mother: In healing of petre wifes mother he commanded that her fevers should go fro her/ and so it died anon without any tarrying▪ And she then arose up and ministered our lord at meet  
¶ Right so in this miracle it was the same lord that spoke in the holy maids breast the which healed petries wifes mother/ and so sir matthew was both off the fruers and also of the pestilence/ What was the cause trow you/ truly for the ministration that he should show to our lord in time coming for winning of souls/ so thenne the intent following is cause of the miracle that goth before/ & thereto he was made so perfectly hole that he eat forwyth hold meet and men's meet as thought he had not be seek afore now I sith I have told you of the miracle done to the health off bodies. I shall tell you another by the help of god/  
¶ A little beside the city of Sene there was a devout woman that was one of the sisters of penance of saint dominic the which herd and saw much off the virtuous living of this holy maid/ she drew moche to her afterward and was under the counsel of this holy maid/ & died her reverence as to her mother After it befell on a day that this devout sister was on high on a solier of her house for certain things that she had to do And suddenly the solyer fill down & the woman underneath▪ all the raftre treys brosed so her that she was draw out half dead or soon after to be deed/ At the last by the help of god she was brought to bed and began to revive and felt that pain of her heart brosour: & complained her sore with weeping and wailing/ Leches than were sought to do the business for to hele her▪ but yet for all her lechecraf she might not turn her in her bed without help of other: When the holy maid katheryn heard thereof/ she had compassion in heart of the sister and came to her and comforted her in penance and in her disease/ But when she perteyved that her disease was so passing pain to her  
She touched the places of her body that were painful as though she would anointed them with her hands:  
Of the which touching the sister was well apaid supposing faithfully by the mercy of god that it should be to her great ease/ She had not so soon touched her side but that she was all hole as though she had felt afore none pain/ then the seek sister prayed her that▪ she would touch the oder side as she died the side by cause the holy maid then supposed that it was ease to her/ She died so as she bad her & in the same wise her disease went a way in that place after her touching as it was in the other side: so then at the last the holy maid touched over all her body there she felt disease/ and all disease was clean a voided/ At the last when she was all hole she turned her about by herself wythouten any help that all might see verily by her tokens that she was fully hole: Nevertheless yet she held her peace till tfe holy maid was a go lest she should have troubled her meekness if she had told it her in presence/ but afterward she told it both to leches & to neighbours and said thus katheryne the daughter of Lapa hath heeled me by her touching/ All they had me rueyle thereof and thanked god that had give such gracious virtues to the holy maid katherine/ For they wist right well that the holiness might not come but of god & therefore they thanked him/ This miracle Master Reymound knew by telling of other: But now I shall tell you of another that master Reymound himself knew and saw it  
¶ In that time when the great pestilence continued in the city of Sene as it is rehearsed afore: there was an holy recluse in the city of Sene and was called Scuns that loved the which was touched with that same pestilence: when this holy maid perceived that she ordained that he should be brought to the house of our glorious lady glorious virgin marry the which was called also the house of mercy where she herself with her fellows visited him and ordained for allthing that was needful for him in his sickness and at the last she came to him herself and told him privily in his ere and said thus/ father dread you not for thou shalt not die for this sickness at this time/ but she would tell not thing of this to Master Reymound and to her fellows the which prayed her to pray for him that he should live/ For it seemed to them that she was in doubt off his life as well as they were/ and therefore she ordained for him medycins for to be heeled by: wherefore Master Reymaund and all her fellows were sorry by cause all they loved that holy man for his good living: Then at the last his sickness increased more and more and drew fast to the death as it seemed: whereby all that saw him supposed he should die and prayed for the good passage of his soul:  
And also the holy man wend he should have died right anon/ In that same point of death this holy maid came and rouned in his ere & said to him the second time/ father dread you not for thou shalt not die at this time for this sickness he understood her well all be it that his wits were in party dystraught & aliened fro him for the grievousness of the pain & he gave more credence to her words thenne he died to his actual pain of death/ & so it fill afterward that the holy maids words o●came the deeds of kind & nature/ Nevertheless he continued in such transite passing the common time of other many days to guider/ but at the last as the spirit was in passing as it seemed/  
The holy maid came and said now the third time in the seek man's ere thus  
I charge the spirit in the name of our lord Thesu christ that thou pass not/ Anon the spirit resorted quickly again to the body/ And then the holy man took strength to him: and rose up and asked meet so within a little time he was all hole and lived/ Afterward that the holy maid was passed out off this world many years that holy man that was called Scuns both in name and in deed/ After time he was hole he told to Master Reymound and to other more what the holy maid said to him in time of his sickness privily in his ere/ And he felt the might of her virtuous words whereby the spirit was called a gain that was in the point of passing  
And he afermed it to all folk that it was none natural cause that restored him again to his life but only the might of god I showed by his spouse katheryn/ To whom folk gave credence by cause he lived in great virtue of holiness and was known a famous man in the city of Seen by xxxuj year. to guider without any reprove in his living:  
¶ furthermore maidens I shall tell you of another miracle that this holy maid wrought in master Reymound After time that the great pestilence was so breme in the city of Seen as it is rehearsed afore that all folk fled by cause that it was so infectyf. So that men and women died, without comfort and counsel and keeping master Reymound bythought him that he was bound to love men's soul casting none peril for his one bodily death by enfection of that pestilence purposed him to go about the city and vyseted seek folk and comforted them and died it in deed/ Nevertheless by cause he was alone in party in so great a city for to visit and comfort the seek/ that uneaths he might have time or space for to eat & to rest. He was so sent after fro one house to another/  
¶ Soon after in a night it befell he took his rest and was waking at a certain hour for to serve god: He felt a grievance of a pestilence both in his grind or flank: and for fere he durst not arise but lay still and by thought him off the passage out of this world/ he desired greatly that it had be day that he might go and speak with this holy maid katherine or then he were more seek. In the mean while he had a fever and the heed ache as the manner was off that pestilence sickness so that he was greatly pained and tormented/ But yet he said his matins as he might: when it was day he called to him his fellow and went to guider as he might to the holy maids house and found her not at home for she was out to visit a seek body/  
¶ In the mean while him thought she was so long and he so seek that he might no thing do/ but lay down there in a little bed/ praying all though that weren in the house that they should send for her assoon as they might/ She was sent after and came anon and perceived that he was sore seek/ she knyled down afore his bed and crossed him on the forehead with her hand: And then she began to pray as she was wont to done in her soul/ Master Reymound beheld how she was ravished a fore him hoping of some singular grate for the profit of his soul or of his body abode her long as him seemed/ within a half an hour afterward or there about he felt all his body sterid to avomite: weening that he should have cast. But yet was it not so/ but him thought that out of every▪ part of his body was pulled out with a manner of violence some manner of corruption/ And so began to wax better at ease than he was/ yet or than the holy maid was fully restored again to her bodily wits he was all hole save a little fevylnes bylefte in him/ After time this holy maid had purchased of our lord that grace of the health she se●yd of that ravishing and bad her fellows should ordain some meet for him/ when he had received meet of her holy hands she bad him lie down and ●este a while he died so as she bad him: And when he awoke/ he was as strong as though he had not be seek/ Thenne the holy maid said unto him/ father gooth and laboureth now for the health of souls thanketh almighty god that hath delivered you fro this peril: he went forth to his customably business and thanked god that had give such virtue to his blyssyd maid/ such a like miracle our lord wrought by this holy maid to Friar Bertylmewe in time of the same pestilence/ But yet that miracle was the more by cause her long time was oppssid in that sickness than Master Reymound  
And by cause it was in all wise like else/ therefore I pass over and rehearse it not: But I would ye understood may dens that this holoy maid showed not only the divine miracle of curation in time of pestilence but also in other times/ and yet not only in the city of Sene but also in other places But therefore one I shall declare at this time whereby ye may understand all other if ye take heed wytely thereto  
¶ It befell soon after that the general pestilence the which is rehearsed afore/ the many folk both men and women as well religious and secular/ But specially certain mynchiss of the Cy●● of ●yse heard of the famous name of this holy maid katheryn desireden to see her and here her speak/ And by cause it was notlefull for them to go out and seek her therefore they prayed her as well by letters as by messengers that she would vouches ●f to come to ●yse saying to her that there she might win many a sould the which should be to our lord great worship/ Albe it that this holy maid eschewed alway for to go fer about the country/ yet she was so oft prayed with so many messengers or messages that she was almost constr●yned thereto by prayer of letters & messages: Then she had a recource to prayer as she was wont to done and asked our lord meekly declaration of that doubt that she stood in and what she should do/ some off them that were counselors to her said that it was best for her to go: and some said nay: within a few days afterward she had an answer of our lord as she beknewe afterward to master ●eymound that she should not tarry: but algates she should go to speak with his servants and his spouse dwelling in the same city of Pyse: then as a true obediencer by leave of Master Reymound her confessor she went to Pyse whom followed afterward Master Reymound with a certain of his brethren for to here confessions: For many there were that came to her when they heard her speak so fervent words of love/ were stirred thereby to contrition/ And le●t they should be let fro true conversation & fall again in to the fiends snares after such compuction she would beidde them go to confession & be shrive without any tarrying/ And by cause her confession was oft times delayed for default of confessors/ therefore oft times she desired that she might have confessors by her to whom she might send such repentance: And therefore Master Reymound and his two fellows had power of the pope by bull for to here and assoil all though that were endured to confession by this holy maid: When she came to Pyse she was received in a burgeys house that was called Gerardus the which Gerad upon a day brought with him a young man of xx year of age all seek of the fevers to this holy maid beseching her that she would pray for his health for he told her that he was vexed. xviij/ months to guiders with the fevers so that it was none day but that he had it/ And thereto it was so mighty to him that it had brought him so low/ and that is well seen by his cheeks and by his body: And●● might never by none medicine be made hole/ then the holy maid had great compassion in heart of that young man/ she asked him how long it was a go that he was shrive of his sins and took penance/ he said not many a year/ therefore it is said she that our lord hath give the this ●oorge for thou hast not purged thy soul by holy confession so long tyme. Therefore son go forth anon to confession and cast out that venom the which infecteth all thy body: when he was confessed and ●ame to her again she put her holy hand upon his shoulders and said to him thus. Go son in pee● of our lord ●hesu christ for it is his will that thou be no more vexed with the fevers as she said it was fro that time forward he was not vexed therewith. Within few days after he came again to the holy maid/ and thanked her of her curation and said openly afore a● folk that he had never the fevers sith she a voided it by the virtue of our lord/ ●ff this beareth witness Master Reymound for he saw that miracle: And other witness there were enough by Gerad & the child's mother and many other afterward the young man puplychid that miracle by all ●●e country such another byfyll in the city of Seen/ but much more▪ marvelous by cause the sickness was more perilous/  
¶ There was a sister of penance of saint dominic in the same ●yte off Seen that was called Gemina the which loved well this holy maid: she had a sickness of her throat the which was called the s●ynce/ by countenance of time the sickness increased so that it made her throat so straight that uneath she might draw her breath▪ but almost oft times was strangled/ then she went to this holy maid & prayed her as she might speak saying thus/ mother I shaldeye but ye help me/ this holy maid had so great compassion of her that she took her holy hand and crossed her throat▪  
¶ And anon without any tarrying t●e sickness avoided: and so she that come with great sorrow: went home with great gladness/ And told it soon after to her confessor/  
But by cause some what I have told you of curations done to the body by this holy maid to diverse persons therefore I shall tell you now of a great notable miracle that our lord wrought ●i this blessed holy maid/  
¶ It befell that this holy maid went in a time fro Pyse to Auyoun with whom went two good devout young men that wrote the letters that this holy Maid would send: The one was called Neryus that afterward ●as a devout recluse. And the other was ca●led Stephene that was afterward a monk of the charterhous/ And a good vyrtuous liver thereto/ to the same ●yte of avyoun went als● master Reymound ¶ It happened when they were entered in to the city of avyoun the foresaid Neryus was seek with a merueylou● sickness in his bowels that he might have none rest/ neither night ne day/ But cried and wailed oft times and he might not lie in his bed but creeped about on hands and on feet and sought rest/ and yet might none find  
This was told to the holy maid and she bad master Reymound send afleches to help him: For other comfort would she none give master Reymound died so: and there was none leche that might ease him but rather he was the more pained/ I trow for that end alone by cause our lord would work that myrarle in his spouse katheryn/ At the last leche said to master Reymound that they might not profit in him/ And therefore they had none trust in his life/  
¶ When Master Reymound had told this to his company as they saten at the meet Stephene the fellow of Neryus rose up with a great spirit & went to the holy maids chambre syting down on his knees and prayed her meekly that she will not suffer his fellow Neryus to die in such a strange country:  
To whom this holy maid answered thus/ son why art thou heavy thou shouldest not be sorry for thy fellow/ For our lord will reward him in bliss for his patience in suffering of that sickness/ Thenne he said again/ dear mother yet here mine prayer at this time and help him for I wot well ye may and ye will/ then she said well son I see well that thou art not in will to conform the to the will of god as I have told thee/ Therefore sith I see that thou art so tormented for him/ come to me to morrow when I go to here mass and be houseled and reduce this matter to mine mind/ And I shall send up thine prayer to god/ And thou shalt pray for me that I may be herd Then stephen was well apaid with this vyheste●erly/ on the morrow/ he met with this holy maid going for to here mass/ assoon as he espied her/ he fyldoune on his knees and prayed her that she would not forget him of that he spoke to her the day afore.  
After time when she was ho●elyd she was ravished from her bodily wits and prayed our lord for that seek man:  
Soon after she was restored again to her bodily wits and came to the same Stephene smiling the which abode her there of an answer and said unto him thus: son thou hast the grace that thou hast asked/ then he asked her whether Neryus should be delivered of his sickness She said ye: with that he went gladly to his fellow and bad him be of good there for he shall be hole/ and so he was full tendaunt about for to recover him/ In time of his ministration about him it happened the same Stephene to be seek & lay down in his bed of a passing fever/ When the holy maid knew that she had great sowwe and went to him and asked him what sickness he had: And she perceived by touching of his ponse that he was vexed with a strong fever: Anon with a great fervour o●● spirit she said thus/ I charge the fever by the virtue of obedience that tho● go out of this man/ then went the fever a way and he wos up all hole with out any tarrying/ and thanked our lord of his great grace that he showed to his spouse Katherine. Another notable miracle I shall tell you of a sister of penance/ the which was called Johan dwelling in the city of Sene In a time that our holy father pope Gregory that lived that time was in the city of Sene at the bidding of our holy father Gregory/ this holy maid was sent to Florence to make pees between him & his rebel children of florence/ the which mat is to long to tell here But this matter shall hau● a chapter by hit self afterward by the help of god And when she was come to Florence/ & with her a fellow of heres/ the which was called Johan/ for to treat for the pees between our our holy father/ and that rebel people. The people set little by her words/ but slandered her marvelously & set her at nought. Then ne she was counseled for to withdraw her a while unto the time that they were ceased of their malice. She did so/ but yet she said/ that she would never pass out of that city in to the time they were accorded/ and pees were cried thorough out all the city of Florence/ & as she said so it was. Then she went a side & was lodged a little beside the city/ where suddenly her sister Johan was seek in her foot/ so that her foot was all forswo●land there with for pain of her foot/ she had a great withdraw axes/ and so she was in double wise tormented that she might not go with her. Thy● holy maid was heavy thereof & would in no wy●e leave her behind/ le●t slander should spring  
She prayed to our lord for help/ that he would wouche●auf merciably to help her fellow/ all the while that she prayed her sister was a sleep And when she awoke she was all hole as though she had I had no sickness. Anon she arose up & went with this holy maid as quickly as ever she did afore. ¶ Of this miracle many one thanked our lord that saw it/ the which had wrought so graciously by his spouse Katherine. Yette shall I tell you another marvelous thing that our lord wrought by her in the city of Tholetane. When this holy maid was entered in to the city of Tholetane/ she took her Inn/ and anon she went in to her chambre as she was wont to do In to the which master Reymond was come on the pope's message. suddenly then he heard in the streets of the city of women/ that an holy womman was come & entered in to the city Then ne soon after came men/ and after women to her Inn & axed where this holy maid was. They of the Inn might not hide her/ but they suffered women only to go in to her & speak with her.  
Then there was one of the women that had a little child/ whose whombe was marvelously swolle. And they prayed this holy maid that she would take that child in her arms/ at the beginning she refused it/ by cause of vain glory/ but at the ●ast she was overcome by pity/ and did as they had her/ as soon as she took that child in her hands/ anon the child delivered from him much wind/ so that at last his belly assuaged/ and was as small as ever it was/ & so the child was hole. All be it that master Reymond saw not this miracle/ yet there was so open speech thereof in the city of Tholetane that it came to the bysshopies ere/ and sent after master Reymond & prayed him that he might speak with the holy maid/ for the child was nephew to a vycary of his. And than this holy maid came & spoke with the bishop of many virtuous matters. Many moomeruayls our lord wrought by this holy maid that been not written in this book.  
But these few I have written to you maidens by cause that ye shall the sooner give credence that our lord Jhesu christ dwelled in this holy maidens soul/ the which principally wrought all these marvelous werkys/ witness of the matters the which ben rehearsed in this chapter been rehearsed afore in though places where these my racles were showed/ and thus endeth this chapter.   

¶ Of miracles wrought by this holy maid a bout the deliverance of them which were encumbered and vexed with fiends. Capitulum lx  
Hour lord all mighty Ihesu ceased not to show outward the Fertue that he gave Inward to his spouse Katherine by many marvelous works. The virtue therefore of our lord Ihesu cryst angmented so mightily in the breast of this holy maid/ that not only it was showed to seek bodies as it is rehearsed afore/ but also it was showed in voiding of wicked spirits as it shall be declared in this chapter by the help of god. There was in the city of Sene a man/ the which was called mychael that used the craft of writing/ when he was passed in years of age by consent of his wife/ he was in purpose to leave the world/ & serve our lord more specially then he was wont. And also for to make two daughters of his mynchyns in a monastery in the same city of Sene endowed in worship of saint Johan the Enange list & so his list was fulfilled. And at the last by a prive doom of god/ one of his doughts the which was made a mine then that was called Laurencyana of vill year of age or there about/ was vexed with a fiend so that all the monastery was unquiet by her vexation. And at the last by common assent they sent after her father & delivered again his daughter/ for they would no more have her in the monastery as long as she was so vexed.  
When she was take out of the monastery/ the fiend spoke within her by the childies mouth many wonder things & all in latin words/ so many herd questions & there to pupplysshed many prive sins in slander of many folk/ by the which it might well be understand that he was no good spirit Of this vexation her father & mother and other of her friends were right sorry/ & went about to diverse relics of sentes for to seek help & grace that her daughter might be delivered of that spirit And specially they trusted greatly in the relics of saint Ambrose the which was a frere preacher/ to whom our lord granted a singular gift/ to put away wicked spirits/ so that his cope if it had be laid upon any creature that had be vexed with a wicked spirit it should be avoided/ where fore the same child was brought to the frere prechours & laid upon a tomb of saint ambrose/ & his clothes were laid to the child/ and the father & the mod prayed in the mean while the help of god & of the scent that the child might be socourre. But yet for that time were they not herd. Not for no sin that ever they did But I trow be cause that the syguler remedies was reserved to this holy maid. Then was it counseled to the fad & mod for to present her daughter to Pratheryne the holy maid/ they sent to the holy maid praying her that she would help their daughter. And she sent again answer & said/ that often times defayled & departed a sunder and my soul was utterly delivered out of the body Nevertheless it was but a little time & that was my sorrow. Then ne eftsoons master Reymond axed her how long time her soul was out of the body. She said as they that kept her & were about to have buried her four hours or thenne she revived again Yet he axed her what she saw for that time/ & why came the soul again to the body she answered thus father that time my soul saw & understood joy of blessed souls/ and pains of sinners. And as mine mind would suffer me & words would suffice to express them/ I shall tell you. My soul saw the divine essencyall being of god/ and that is the cause why I am so loath & unpatient to live in this world/ and had not be the love of him & the love of christian people/ for which my soul was restored to the body again/ I should had defailed & died for sorrow. The highest comfort that I have is when I suffer any disease/ for that I have the perfit vision of god/ therefore tribulations been not hevysom to me/ but comfortable as ye may know/ & other that been conversant with me I saw also the pains of dampened souls/ and pains of souls that been in purgatory/ the which I can not express perfitly with no manner of words. For if wretched sinners saw the lest pain that is there/ they had liefer cheese bodily death an hundred times if it were possible/ thenne for to suffer o day the lest pain that is there. But specially I saw 'em punished singularly that had sinned in matrimony/ the which had not kept 'em to guider honestly as they should do/ but followed the dylectations of their lusts  
Of this master Reymond her confessor axed her why that sin in special was more grievously punished then o their sins/ sith it so is that it is not the most grievous sin She said for this skill. For they had not so great conscience of that sin ne so great contrition as they had of other sins/ but rather they offended in that sin then in any other That sin the which a sinner chargeth not for to remove/ by penance is a great sin be it never so little.  
then this holy maid proceeded forth in her matter & said thus also. father when I had seen all these joys and thes pains weening myself that I had fully be delivered out of this body.  
Our lord said to me/ seest thou not daughter what joy they lack and what pain they have that offenden me. Torn again therefore to thy body & tell to the people their error and their peril. And with that word I was astonied for to torn again to the body and sore afeard.  
Then our ford said to me/ it is profit to men's souls that thou torn again/ and thou shalt not live the life that thou hast lived afore ne keep the so lytarie alone in chambre/ but thou shalt go a broad to win souls/ I shall ever be with thee/ and go with the both going and coming. Thou shalt bear the worship of my name and of ghostly doctrine afore great and small & lay people and clerks and afore religious folk also I shall give the both mouth and wit for to speak that none may withstand the. I shall also bring the afore bishops and curates of souls for to confound there pride. Whiles our lord spoke these words suddenly my soul was restored again to my body.  
And when I perceived that I had great sowwe/ that I wept three days end of this chapite/ It needeth not for to rehearse the witnesses of every act that was done in this chapter/ for it is made mention of forthwith at every act in the same chapter/   

¶ Of miracles which our lord wrought by this holy maid in breed/ wine. herbs▪ and other things that had none life: Capitulum xj  
BY cause at the beginning when Adam was made our lord ordained a rule to all though that obeye● to him perfectly/ that all things should obey to them. Therefore maidens in this next chapter I shall tell you how to this holy maid obeyden all creatures by cause she obeyed perfectly to god: In the time that this holy maid lived in the city of Seen: it befell that there was a widow a young woman called alixe the which with a great favour drew to this holy maid/ so that she thought she had so great affection ●o her▪ that as her seemed she might not live without her: And therefore she took the habit of the sisters of penance and for soak her own house/ And hired her a house by side the holy maids house that she might the more oft be conversant with her. When she had do thus the holy maid was oft times in her house with her/ and fled for a time her faders house/ It happened afterward in the same year that in the city of Sene there was a great sharsyte of breed corn so the stinking wheat was drawn out of the earth and out of dyches the which was bought of Cytezynes of the same city as that time for good where by cause there might none other begotten for none price/ Of the which stinking wheat/ Alyxe the sorsayde widow must needs be ye/ or else she should be without br●d/Neu●rtheles in as much as it was nigh the time of herwest her old wheat was failed and brought to the marcat Alixe wist thereof that new wheat was comen she purpose to cast away the old s●ynkyng wheat and beye new: but because the hole Maid was in her house she would nothing do without counsel of her wherefore she opened her purpose to her seeming thus/ mother sith our lord heth do mercy with us in synding of new wheat I am in will to throw mine old s●inkyng wheat▪ To whom this holy maid answered thus/ if ye will not eat of that old corn/ give it else to pour folk that haven none▪ Alixe said than that she should have great conscitence for to give the power folk so stinking wheat she had liefer for to give them of the best wheat  
Then this holy maid bad her ordain water and bring to her that stinking wheat that she purposed to cast away for she said that she would make breed thereof for pour folk/ as she said so it was/ first she made her dough & after she moulded loves of that little quantity of wheat: And it increased so plenteously in the moulding that both Alyxe and her servant weren greatly astonied that sagen such multiplication of loves For as them thought so many loves might not be made of such four little quantity of wheat as this holy maid made and set forth for to be bake/ and also there was none stench of though loves as it was of the other that were made of the same wheat afore/ when they were bake they were set fourth on the table for to be eaten: & in the eting there was found none bitterness no stench/ but as they said that eaten thereof/ they eaten never betyr breed. This Alexe sent fo● her confessonr & he came with certain of his brethren for to see▪ that miracle and like as it was said to him in quantity increasing and in quality right well amended: To these two miracles/ the third was added to and that was this/ the breed was largely given to pour folk and to other that would eat thereof and yet was it never the lass in number/ but alway was it found enough in the breed hutch: were not this truly three fair miracles/ for first she put away the stench of that corn: and afterward increased the loves in the mulding/ and at the last she multiplied the loves in eting of the breed: in so much that they might unneath be distributed by many weeks togethers neended/ so that xx year after or moo there were some that kept of that breed for a relic:  
¶ Thenne master Reymound her confessor asked her how the miracle was done/ She answered and said that she had so great zeal or love to pour folk lest they should spill for default and so tender love to our lord lest his gift should be despised that she went with a great fervour for to make breed of that stinking wheat:  
¶ And thenne our blessed glorious lady glorious virgin Mary with a multitude of angels stood by her and help her to mould/ by virtue of her holy glorious hands she trowed that the loves increased/ for though loves that our glorious Lady glorious virgin Mary moulded/ she delivered to this holy maid/ And she to Alixe and to her servant for to be put in to the oven: what marvel is it maidens though though loves were sweet sith the holy glorious hands of our blessed glorious lady gloryons virgin Mary moulded them/ considereth therforre good maidens and taketh good heed of what merit this holy maid was to whom vouchsafe our blessed glorious lady glorious virgin marry stand by her and help her in that miracle for to make us understand that right as bodily livelihood increased in that holy maidens hands/ Right so ghostly livelihood should increase by her blessed exhortation:  
¶ Now sith I have begun of breed multiplied by miracle therefore I shall continue forth in such in such in such a like miracle was done in the last end of her life when she lived here in earth: Of the which miracle were witnesses lysa her cousin and a sister of penance the which was called Johan for both they were with her when she was sent after by our holy father pope Urban the uj to the court of Rome/ And when she was come to the city she r●sted there with a certain number of her ghostly children that she had noryssched in virtue the which followed her fro the parties of Tuscan in manner against this holy maids will/ some for preaching of ghostly grace of our holy father/ and some for pilgrimage and visitations of saints the which desired to go specially in this holy Maids company by cause they might be fed with the sweetness of her blessed conversation/  
¶ Then this holy maid had made an ordinance amongs them that they should not have about them neither gold ne silver. But only they should live of pour alms/ And that they should be herbourd in an hospital/  
¶ And also the women everich off them a week should mynys●re lyflod such as they had received of alms to all● her fellows that other mighten be occupied in the mean while in prayers/ and in holy contemplations and about their pilgrimages/ wherefore they were come to the city When this ordinance was made/ soon after it happened that this Johan/ the which is rehearsed afore ministered to other as for her week. In whose week it befell casually that she lacked breed when her fellows should go to meet/ and then bad this holy maid here afore/ that when she lacked breed she should warn her over even that she might go & make some ordinance. But Johan had forget that/ when her fellows were come to meet Johan would have set breed afore them/ and she found no more but a cantle that would unneath se●ue four to their meet/ and there were in number of persons xuj then Johan went to this holy maid & knowledged her negligence all sorry & shamefast/ saying that there was no breed but a little that unneaths would suffice to four/ each of them to resteyne a little. To whom this holy maid said A sister god for give it you/ why have ye so negligently brought us to this last need/ might ye not have warned me as I bade you/ well we'll bid gods servants go sit down  
Thenne said the minister that there was but a little breed/ yet bid them sit down said this holy maid to her/ and serve them with that little/ and bid them begin with that little till that god ordain more. After these words the holy maid prayed while they et●. Johan fulfilled her bidding & divided to every man a little/ and they as hungry folk & greedy by long fasting eat fast/ weening that they should no more meet have. And also the supposed that that little breed should soon be do But alway they had eat enough/ and yet the breed might not defailed And then they axed what the holy maid did/ it was told that she prayed then they said all by virtue of her prayer our lord fed them as he fed five thousand men with five Louis/ and so they thanked god. When they had all eat/ yet there was such plenty left that pour folk had enough.  
¶ Now yet shall I tell you of another miracle that master Reymond beareth record of/ the which was done after time that this holy maid was passed out of this world in to the bliss of heaven. In a time it happened master Reymond by counsel of the prior of the freres and the covent/ would do some solemn reverence to the heed of Saint Katherine this blessed virgin/ after time that it was translated out of the city of Rome to the freres that dwelled at Sene. He set a day and bad to meet all her ghostly children that she had nourished in virtue. In the which day the freres were fully advised to give her a solemn reverence/ and also to feed that day all her ghostly children. When the day was comen and the solenpne was done. The frere that kept the botrye of the covent looked what breed he had for the Covent/ and for the gests/ and he found scarcely enough for half the Covent And then were there in Covent thirty or there about and of gests twenty/ when the prior herd here of he was sorry. Nevertheless yet he served the gestyn first with that little/ and then the Covent with a little quantity among them all/ and yet belefte enough So then everich of the Covent and of the gests had plenteously enough/ of that uneath as them seemed that little number of Louis might had sufficed fife afore. When they had all eaten/ the prior and the Covent came thither their master Reymond sat with the ghostly children of that holy maid Saint Katherine/ and rehearsed a fore them all that miracle. Then said master Reymond these words. Loo friends this holy maid Saint Katherine in the day of her solemnity will not leave us without some miracle/ with whom she was so familiar whiles she lived in earth. Oft times when she was with us living in this life she showed this miracle among us And therefore for to show us that she now accepteth our observance this day done to god's worship and to heries/ she had showed the same miracle eftesonies after her passing/ wherefore yield we thanking te almighty god. Yet furthermore our lord showed marvelous things by his spouse Katheryn in unlyfely things/ as in flowers where in she had oft times great delight by cause she flourished in virtue her self. And in other vessels of household that were lost & destroyed and of those marvelous things I shall tell you.  
¶ This holy maid was some time in the city of pyse/ herborowed in a worthy man's house of the same city/ the which man loved well this holy maid.  
After time she was there a while/ she was greatly feebled in body by oft excess of spirit in ravishing/ so that as it seemed master Reymond and other moo that saw her. She was brought nigh to the death/ wherefore master Reymond was sore afeard lest she should have died/ he bethought him what remedy he might ordain for to restore her to longer life/ and he wist never what he might ordain for her as for eggs and wine/ and also other letuaryes he knew well that she might not eat. Then he came to her and prayed her that she would receive a little suker in her water that she drinketh/ to whom she answered thus. father I see well that ye will take away fro me that little life/ the which is left in me by such sweet drinks/ for I do you well to wete that all sweet thingi● to me deadly then master Reymond and the soverenies of the house bethought 'em to gydres what remedy they might ordain against her feblynes At the last it came to master Reymond mind that he had see that oft times feeble folk had be wesshen/ some time with vernage about the temples in the pouses of the body/ and so were restored of strength and greatly comforted then master Reymond said to the sovereign of the house thus. Sir seethe it is so that we may not put no comfortable remedy within her body/ let us▪ use some remedy without on her body. Then said the sovereign of the house/ that he had a little beside his house a neighbour that had a vessel of vernage/ to whom he said/ he would send to for to have a bottle full thereof/ for he knew well that he should have it full gladly. A messenger was sent to him/ and told him how this holy maid was feeble/ wherefore he prayed in his maystries behalf that he would vouchsafe to send her a bottle of vernage. To whom the neighbour answered thus that he would send him all ready/ but certain he said his vessel was emptied/ and therefore he prayed him to hold him excused/ for I wot well in all my house is no drop of wine/ and that I am right sorry fore. Nevertheless to be sicker come and see/ and then bear witness of the troth to my friend as thou seest.  
Then forthwith he took the messenger with him all against the messengers will/ and brought him to his wine seler/ and showed him that same vessel of vernage/ the which vessel seemed by outward tokens that it was void many day afore/ yet nevertheless the good man did more for to see the truth that it was void/ he drew out the spygot/ that was in the vessel/ and drew it out in his presence/ that he should see that there was no wine Inn. As soon as he had done so/ the vernage came out and ran upon the ground plenteously/ he was sore astonied and stopped the vessel again/ and called all his main/ and axed of them whether they had put any▪ wine of vernage in that vessel. All they said nay/ they knew no wine there in three months afore and more. And it had be a great marvel that without them any liquor had be put their Inn.  
This was af●…rward notefyed to the neighbours about/ and all they said it was a miracle as it was The messenger came again with a great marvel gladdenes bringing with him a bottle of vernage/ and told all the miracle as it was/ so that all thoo that heard it thanked our lord that wrought such a miracle in his holy maid Katherine/ and many one aftward when this holy maid was hole/ came for to see her/ saying with great marvel such words/ how may this be that drinketh no wine by miracle. By such words of the people/ this holy maid caught great sorrow in her heart as she knowledged afterward to master Reymond. And with such sorrow and wailing/ she prayed to our lord in her soul more then in her mouth saying such words: A good lord why sufferest thou me to be so tormented in heart that I shall be to all folk shame and reprove. All other servants of thine may live among the people save I alone. O good lord who axed of thy mildness wine. I by inspiration of thy grace have kept me fro wine long time And now I am made to all people for wine in s●orne and reprove/ I pray the lord for thy great pity/ make that wine for to vanish away/ that this same which is divulged amongs men now cease. Our lord of his mercy heard her prayer and made the vessel of wine to decrece/ so that suddenly there it seemed full to all men's drinking the which drank thereof of devotion by cause of the miracle it was decreased to the lies/ and so all though that praised it afore for miracle/ held their pe●s afterward for shame▪ And master Reymond and other moo of her ghostly children were ashamed of their great praising afore. But the holy maid was Jocunde and glad thanking our lord her spouse that had delivered her of such open praising of men.  
¶ Now I pray you maidens taketh he the how our lord kept this holy maid from vain glory/ and set her in a perfit ground of meekness by these two miracles. By the first he gave her matter to worship him that wrought that miracle without her witting in that/ that he filled the vessel of wine. By the second he gave her matter to follow him in meekness/ in putting away of vain glory/ the which was put upon her. By the first our lord showed what virtue of miracle she was endowed with By the second he showed what wisdom she was fulfilled with. For there that meekness is/ there is wisdom. Nevertheless yet the second miracle in empting of the vessel was greater thenne the first in filling of the vessel/ & that seemed well by a similitude that Saint Gregory maketh in his dyaloges between the virtue of patience & showing of miracles/ whether he saith that the virtue of patience passeth showing of myraclee. Why then may not the virtue of true meekness/ the which is never without wisdom pass with out any comparison showing of miracles/ the which come as well by pride as by meekness. A bestely man may in no wise perceive this/ and that is no marvel. For Saint Poule said that prudence of the flesh is in no wise subject to god. Loo maidens now have I told you what miracles our lord showed by his spouse Katherine in unlyfly creatures/ and thus I make an end of this chapter The witness of this chapter also been expressed afore with Inn this chapter there that the miracles been declared.   

¶ Of the oft receiving of the holy sacrament of the altar/ and of the marvels which our lord did to her touching the holy sacrament/ and other relics of saints. Capitulum xij  
IT was known to all that knew this holy maid while she lived in earth/ what excellent love she had in reverence and devotion about the worshipful sacrament of the aultre.  
Our lord his flesh and his blood so that for the often receiving thereof/ it was a common saying among the people that Katherine the holy maid was houseled every day and lived there by alone without any bodily mete. And all be it that they said not alway truth/ yet I suppose they told it meekly giving honour to god that ever appeareth marvelous to his chosen Nevertheless be cause she received it so oft/ all be it that it were not every day/ yet there were some that grudged with all/ against whom may be brought witness enough of holy faders that they did the same. But first I shall tell you what the use was of holy church in old tyme. Saint Denys saith in a book that he made de ecclesiastica Jerarchia/ that in the beginning of holy church/ the fervour of the holy ghost was so abundant in the hearts of faithful creatures both men and women/ that they received the sacrament of the altar every day Furthermore the doctrine of holy church teacheth this/ that every faithful man is bound in no deadly sin if he have actual devotion/ it is not only leeful for him/ but also meritory for to receive that excellent worshipful sacrament Who then durst forbid such a faithful person and such an holy liver in any manner wise for to win so oft great meed in receyuyn●… of that worshipful sacrament. truly I doubt not thereof/ but that such a creature had great wrong if it be denied when it is meekly uxed. But if they would say utterly/ that it is not leeful to no creature be he never so faithful/ ne never so perfit ne devote for to receive that blessed sacrament oft. To this I shall tell you what answer this holy maid gave to a bishop in presence of master Reymond that said these words aforesaid to her. Alleging for him the words of Saint Austyn where he saith thus. Every day for to receive the sacrament of the altar nother I praise ne blame it▪ to this objection answered this holy maid in this wise to the bishop. father if Saint Austyn blame it not. Ye allege that holy doctor against yourself.  
Overmore now shall I tell you what Saint Thomas A●uyne saith of this doubt/ whether it be speedful to a christian man oft times or every day for to receive the sacrament of the altar. He answereth thus thereto/ that oft receiving of that blessed sacrament/ encrecyth the devotion of him that receiveth it/ but it lessyth other whiles his reverence that he should have to that blessed sacrament.  
Therefore every faithful christian man should have both reverence and devotion to that blessed sacrament And when he feyleth that his reverence is lessened by oft receiving of that blessed sacrament/ he should abstain a while/ that he might go thereto afterward with more reverence. And if he feel his reverence ever hole and never lessened/ but 〈…〉 increased with devotion/ as o●… ever he receiveth it. Then he may sekerly receive it. For truly without any doubt such a soul well dyspesed winneth moche meed in the receiving of that blessed sacrament. This wholesome doctrine of this devout and holy doctor Saint Thomas kept this holy maid Katherine For oft time she received that blessed sacrament. And some time she abstained her there fro. All be it that she had ever desire to be knit to her spouse by meditation of the blessed sacrament/ for the brenning charity where by she was draw to him/ in so much other while she desired to be houseled.  
That but she had received that day when she desired that blessed sacrament she should have a passion of sickness in her body/ as though she had be vexed long time afore with a continual sickness of fever/ and all that sickness of the body came fro the passion of the soul. Many times she was thus vexed when she was letted from houseling/ other while by the prior of the freres/ and other while by the prioress of their order of her sisters. Nevertheless by cause she should not be let/ our holy father the pope Gregory the xj for her more comfort granted her by bull that what priest h●rde her confession might housel her in what place that he would say mass without any leave of any sovereign.  
¶ Of one marvelous thing now shall I tell you that befell to master Reymond this holy maids confessor. In a time when master Reymond came from Auyon to the city of Sene/ and thought to look how this holy maid feared/ he entered in to her house about none days and found her in her oratory. And this was on Saint marks day the evangelist/ as soon as she saw him she rose against him and said to him these words. O would god father ye wist how hungry my soul is▪ then master Reymond answered her/ for he wist well enough what she mente. And said mother it is now all most passed time of singing/ and I am so weary that uneath I may dispose me to sing With that she held her pees a little while. And soon after she brack out again the same words and said/ she was sore an hungered.  
then master Reymond went to mass in her own chapel that she had by licence of the pope/ and said mass of Saint Mark. And when he had used he turned for to give this maid general absolution/ as the manner of holy church asketh. He saw her face like the face of an angel sending out beams of brightness/ in so much that he marveled and said in himself to ou●e lord thus. This is not Katheryns' face. But certain lord this is thy dear spouse/ with that he turned him to the altar/ and said this words to our lord in his soul. Come lord to thy spouse/ anon as he had said that in his thought suddenly with the same thought/ the host rose up himself and came to his hands  
¶ Another marvelous thing of this blessed sacrament I shall tell you/ that befell to the same master Reymond. He was in a time in the city of Sene for certain things that he had to done/ and as soon as he had done/ he went for to speak with this holy maid and found her sick of a sickness in her side the which was called Ilica passio/ and of other gret● infirmities of her body/ desiring that same day to be houseled if her sickness had be ceased. And after time master. Reymond had commyned with her of the great excellence of the blessed sacrament● of the altar/ he went home to his Covent for to say mass And as he made him ready to masseward/ this holy maid sent to him by a fellow of heres/ and prayed him to abide a while/ for she would be houseled that day when her sickness were passed away from her. He did so and abode her leysyr till it was about none time/ this holy maid was eased and came to church for to be houseled. But her fellows considered that the time was late for to be houseled/ then by cause she had it in custom for to abide afterward three hours or four to guiders in ravishing or more So that the church doors most all that time stooden open/ of the which custom many of the freres grutcheden/ therefore they counseled her not for to be houseled for grudging of some of the freres. To the which counsel this holy maid meekly and obediently conc●tyd  
But for her great desire that she had to that blessed sacrament/ and might not receive it she prayed our lord devoutly in the ferrest place of the church/ unknowing to master Reymond that she was come/ and there she prayed in this wise. Lord Thesu endless mercy as thou hast give me graciously this desire. So I beseech the perform it by thyself/ sith I may not perform my desire by no priest. then almighty god that never despiseth the desire of his servants/ heard his spouse Katherine not only merciably. But also marvelously as I shall tell you. When she had comfort of our ford/ she sent to master Reymond by one of her sisters and prayed him to go to mass when it liked him/ for she might not be houseled that day.  
Then he went to mass supposing that she had be at home at her house/ and not in the church. And when he had sacred/ and would make the fraction afore Agnus dei in three parties as holy church hath ordained. marvelously as he wend to have made iij particles/ he found four particles.  
And that fourth particle skipped above the Chaleys' and come down be itself/ and laid itself upon the corporas/ as it seemed to master Reymond. But he could never find it afterward.  
For many times he sought there after both that same time/ and also when mass was down/ wherefore he made great sorrow in his heart. when he hadde so diligently sought it over all about the altar beside the altar and upon the ground At the last he bethought him to ask counsel of the prior of the place hereof/ the which prior loved and dread our lord god right moche/ covering in the mean time the altar that none body should come there unto the time he should come again. But suddenly as he was going to the prior come to him a special friend of his a prior of the chaterhous preying him he might speak with this holy maid katherine for certain matters. then Master Reymound prayed him for to abide a little time till he had spoke with the prior of his covent. And he would come anon again He said he might not tarry by cause it was a solemn day amongs them and needs he must be at home at the meet and thereto he had a mile home wherefore he prayed him for gods love to tarry him not for his conscience constrained him to speak with this holy maid katherine/  
then of charity he left his own need and with his special friend to this holy maid katheryns house weening that he should have found her there: but her fellows answered him that long a go she went to church and come not home yet/ ¶ When master Reymond heard this he was admarveled and came again to church with his friend and found her there in a corner of the church kneeling & ravished as she was wont to be/ and some of her fellows with her/  
Off whom he asked how long that holy maid katherine had be there: they said all this mass time and more that he prayed them for to excite her assoon as they might for his friends is come for to speak with her/ And he might not tarry/ When she was ceased of her ravishing/ master Reymound took her aside and told her of his disease under few words by cause the other man his friend should not be let/ Anon she smiled upon master Reymound and asking him thus gladly/ father sought ye not all about/ he said yes/ Then she said why have ye so great sow we therefore: And with that she smiled ●ft/●●is & went so forth for to speak with the prior off the charterhous: In the mean time master Reymound abode somewhat I comforted/ but not fully unto the time he wist how it might be so away:  
When she had full do with the prior of the Charterhous and delivered high of an answer that he came for. She turned her to master Reymound again/ then Master Reymound said to her thus/ Mother I too we it be ye that hath away that partycule of the holy host: she with smile said nay but it was another that took it away from you & therefore be ye no more sorry therefore/ ne for it ne seek no more for it for I tell you ye shall never find it: then Master Reymond prayed her that she would tell him all hole how it might be: To whom she said thus/ father take no more sorrow for that particle for if I shall & should say the sooth to you as to mine confessor & mine ghostly father that partycule was brought to me & I received it by the reverend hands of our reverend lord almyhty god sweet glorious Jhesu christ And I shall tell you the cause why/ This day I was in purpose with a great desire for to be houseled/ but mine fellows gave me counsel for to cese that I should not be hoseled in as much as some grudged with all: After whose counsel I wrought & was purpose for to cese/ but mine desire was so great thereto/ that I prayed our lord almighty god of help/ & he in his own reverend person aperit to me & gave me that particle with his▪ own reverend hands: And therefore father be not sorry there is none negligence in you as for that pertycule/ After this revelation Master Reymound was right joyful by cause the thaghte of his conscience was put away from him: Such miracle our reverend lord almighty god showed in the reverend holy sacrament of the au●ter by the merits of his hand maid holy katherine of Sene/ Also there were many other faithful folk and true that said▪ they ●awe oft times when Master Reymo●de houseled this holy maid kathery●e of Sene the sweet holy ghost fled out of his hands in to her mouth the which Master Reymound perceived never save this he perceived that/ The sweet reverend host made anoyse in her mouth when she had received it/ a● though a stone had be cast in her mouth from a far country/ ¶ Now thus shall I make an end off the great merneylousnes of that reverend sweet holy sacrament of the altar & tell you of diverse miracles that befylle to this holy maid saint katheryne of seen about certain relics of saints. ¶ This holy maid katherine of Sene had once a revelation as she told privily to Master Reymound her confessor that she should be set in the same degree of joy in the bliss of heaven/ And be fellow with saint Agnes the which was a sister of the mount of Pollycita/ Wherefore this holy maid katteryn of seen desired oft times with all her heart for to bysyte the relics of saint Agnes ¶ But now ye maidens by cause ye shall know how bertuous a liver that saint Agnes was when she was here in earth/ I shall tell you shortly under few words: This holy maid Saint Agnes sister of the mount of polly●yta the same time that she should be borne off her mother there was in the chambre there her mother childed a great merneylous light that all th' o the which were in the same chambre might clearly see it/ And when she was born it ceased By this ye may know of what merit she should be in the sight of our reverend lord almighty god afterward that so soon in the beginning received the marvelous light of our reverend lord almighty god: After time she was born she increased virtuously more and more in all time of the years and at the last she made two monasteries of maidens and lieth berye●… in the town/ in the which is showed by our reverend lord almighty god in her continuelly many wonderful miracles And among all other miracles when she was passed out of this world her body was not buried but left upon earth all whole without any corruption: Wherefore other devout folk that knew her by her ly●●e considering how many merneylous things our reverend lord almighty god showed in her/ would have bawmed her sweet body/ that it might so be kept upon the earth with miracles & when they came to balm it/ they saw how there came out of the toes of the feet and of the fingers of the hands drops of balm/ the which balm is kept yet in to this day for a relic amongs the sisters of the same place/ This miracle was showed for this cause/ that all folk should know that she had none need for to be bawmed outward when our reverend lord almighty god had bawmed her within forth/ furthermore the same hour that she passed out of this world in the time of the night infants both maid children and other as they lay in her moders beds crieden and sayeden that now sister agnes is passeth out of this world and is a saint in●heuen: On the morrow these in fantes drew them together in a company and would suffer none corrupt child come amongs them and went each of them as in pro●●ssyon with candles in her hands to this monastery where su●ter Agnes passed out of this world ofoffering to that maid maidens oblation/ Many moo miracles our reverend lord almighty god showed by that holy Maid saint Agnes in the sight of all people/ wherefore she is had every year in great reverence with devout oblation of many brenning tapres for to see that holy maids body/ this holy maid katherine of Sene took leave of her confessor as as child of obedience and went to that monastery there she lay/ whom followed her sisters and Master Reymound for to see what miracle our lord and almighty god would show in meeting to guider of peace two glorious virgins & maidens and his chosen spouses: When she was come to the monastery she went to the same place there she lay & kneeled down/ and began to bow her heed for to kiss that holy virgins feet: with that bowing down the holy virgins body off glorious Agnes lift up by miracle her own foot as high that the holy maid katheryn of Sene should kiss it without any bowing of her body or heed/ This miracle saw all the sisters of the same monasteryeland also the sisters off penance with this holy maid katherine of Sene. When the holy maid katherine of Sene perceived this/ she was the more meek: and bowed the lower/ And than this holy maid and virgin saint Agnes drew down her leg again & her feet and laid it as it was first: Another time this holy maid katherin of Sene came again to visit the sweet holy body of this holy maid saint Agnes and brought with her two cousins of heres young maid children for to make thē●usters in that monastery: there for to serve our lord almighty god/ And when she was come▪ to the monastery: She went there the sweet holy body lay of glorious saint Agnes/ and kneeled not at the feet as she died the first time/ but at the holy heed eschewing meekly as it seemed the elevation of her holy feet as it was do first/ And as she kneeled at her heed she laid her cheek to the sweet cheek of this holy maid glorious Agnes long times to guiders/ But when she had so long tarried/ she turned her to her cousin Lysa the which came with her and other moo of her sisters and said in this wise: Lysa why perceive ye not the gift off our reverend lord almighty god hath give to us out of heaven/ why be ye so unkind with that Lysa and other sisters of hairs looked up/ and saw manna rain down out of heaven covering both glorious saint Agnes and the holy maid katheryn of Sene  
And also other that stood about/ So that Lysa filled her hands with that same white seed of manna.  
¶ This miracle appeared not wythout●n cause/ For glorious saint Agnes when she lived in earth was wounte to have that token out of heaven when she prayed to our reverend lord almighty god/ So that some of her sisters saw ●er mantel all white when she wos up fro her prayer and unknowing what it might be and would have shake it away from her mantle and she forbade it them full easily/ And also it was do for another mystery▪ Glorious saint Agnes knew well that this holy maid katherine of Sene should be fellow with her in heaven: And therefore she began to fellowship with her in earth and worship her also with that token that was wont to appear to her when she lived in her body. By that manna is understand purity and meekness for by witness of that manna is understand purity and cleanness of maidenhead: & by the lytelnesse of greyne of that mana is understand of the meekness of maidens that they should have/ That purity and that meekness was right abundant in these two maidens saint Agnes and this holy maid Katherine off Seen/ As for that witness of the miracles I showed in this chapter was Lysa and other sisters of hers and also sisters of the same monastery where these miracles weren showed/ Overmore as for witness touching the miracles off the holy sacrament of the altar was master Reymond her confessor/ and another master of divinity the which was called Berthylmewe and other more many moo miracles our glorious lord almighty god showed by his holy maid katherine and by this holy maid saint Agnes whiles they lived here in earth the which been not written in this book but that is written herinne/ is written to the worship of our glorious lord god and health of souls: And thus I make an end of this chapter of this holy legend of this holy maid glorious saint Katherine of Seen to the honour worship and glory of all the glorious trinity: Cui referantur laudes honor et gloria in secula seculorum Amen/  
¶ Explicit secunda pars gloriosissime vite gloriosissime virgins Katerine de Seen:    


¶ Here beginneth the third book and party wherein is rehearsed the dying off this holy maid glorious saint katherine of Sene and of her miracles that were showed after her death/ And first of all of the witness which were present at her passing and informed the author of this book which and what they were/ Capitulum Primum  
When this holy maid katherine of Sene was sent to the city of Florins by our holy father Gregory xj/ the which was that time pope off Rome as it is rehearsed afore in the second party for to make peas between our holy father the pope and his children of Florence: she found them unobedient & rebel where & amongs whom she suffered moche persecution in so moche that one of them drew his sword & would have smitten of her heed so wood he was with her all be it thought he were letted by the virtue of our glorious lord almighty god And yet notwithstanding such persecution she would never go thence unto the time that peace was cried thorough out all the city of Florence/ And that was not by pope gregories days for he died in the mean time▪ but it was by pope Urban'S time & days the which was pope after him in whose time the peace was made/ And after time the pope was made she went home again to the city off Seen/ And bylefte in her own house full diligently about the making of a certain book the which the swte glorious holy ghost endited by her mouth in her own language. She prayed her writers the which wrote the book that they should consider busily that she telleth them in time of her ravishing & so she bad them write/ then she went and prayed/ and soon after she was ravished from her bodily wits and in that ravishing she spoke many swehe words: the which words the writers wrote as she spoke and so compiled a book full off profitable sentence as our sweet glorious for almighty god told her/ In the which enditing one special thing and a marvelous was showed/ And all that was comprehended and written in the book was endited by her by diverse times in time of her ravishing and never else so that in that same time that she was so ravished she saw none bodily sight with her eyen ne herd with her eeres/ ne swelled with her nose/ ne none of her bodily wits/ neither had her bodily working for that time that she was in that ravishing/ By this ye may consider and understand that the book was not endited by none natural kindly wit/ But only by the infusion of the sweet glorious holy ghost/ ne I doubt not that all though the which be understanding men and diligently search the sentences shall read that book and of that book they shullen say the same that I say After time she had made that book/ our holy father pope Urban the uj: that knew this holy maid in avyoun and had great devotion in her words and in her virtuous living sent to Master Reymound her confessor that he should steer her to come to Rme for to visit the saints that been there/ Master Reymounde died so: but she was so full of discretion that she answered again in this wise father many of this city of Sene and also of our own sisters by cause of mingoing about hider and thither ●en sklandred thereby and say that it is not seemly to a Relyous maid for to go so about/ all be it I hope to our glorious lord almighty god that I have not offended in mine going about/ For by obedience of our glorious lord almighty god & by his vicar in either and for the health of soul I went thither that I went. And therefore least I been to them matter of slander by mine own will I purpose not to remove out of the city  
¶ Nevertheless if the glorious lovely Crystis vicar will algatis that I come his will be done and not mine. And thereto I pray you go to him and pray him that he vouchsafe to send me word by you of his will that they the which been so sklandred by to going about/ Now ye may clearly know that I took not that journey upon me by mine own will/ Master Reymound went and told to the pope all this matter/ & he sent again by him that she should come by the virtue of obedience/ then assoon as she herd this comaundement as a true douhter of obediens she sped her fast and came to Rome with a great company both men & women & many moo would have come had she not forbid them/▪ When our holy father the pope saw her he was glad & joyful & he desired that she should say some word of exortation to the cardinalis that weren there present: namely for the schism the which began the same time/ And so she died full virtuously & made each of them steadfastly strong with many sweet words and sentences and counseled them that they should not dread for nothing notwithstanding the schism the which began/ but to stand mightily and dread noman/ and proceed forth in things that longen to our glorious lord/ for he is mighty enough to maintain them: when she had made an end of her words our holy father the pope was glad and rehearsed her words turning to his Cardynales and said/ Loo brederen the more unfeytfull we be/ the more reprovable we been in the sight of our glorious lord almighty god/ this woman hath shamed us all. she should rather be afeard than we by cause she is a woman/ yet in that we be afeard she is not afeard but comforted us with her good counseyls: Certain we ought all to be ashamed/ wherefore should our glorious lord god Jesus' Crystus vicar be afeard▪ Trewele though all the world were against him our glorious lord god Jesus' christ is mightier thenne it: And it is not possible that he will forsake his church/ with such words & many moo like these/ our holy father the pope comforted the Cardinalis and commanded this holy maid in our glorious lord god & granted her for herself and for her friends many special graces Within a few days afterward it came to our holy faders mind that he should send this holy maid katherine with another maid that was called katherine and was one of the ghostly daughters of saint Brygytte of swethe/ the which saint Brygytte was canonized by pope Bonefas the ix▪ to dame Johan the queen of cycely that openly rebelled against holy church and gave great favour to schismatics/ that both two maidens the which were well known with the queen of Cycely should withdraw her from her error/ then this holy maid katheryn of Seen heard this: she would in none wise withdraw her fro this holy obedience but oblysshed herself for to goon ¶ The other katheryn of swethe in no wise would take that journey upon her but refused it in presence of master Reymound/ Then master Reymound bythought him that the fame of holy maidens is right tender and a little ●●otte of sin thought they be not guilty therein Is slanderous to them/ Also he thought that she to whom these maidens should be sent might by counsel of her and many about her to lie await in the way that these maidens should not come to her presence and so to be letted off her purpose: And also they maidens might not escape without a great slander all be it they might be guiltless: these thoughts Master Reyymound told our holy father/ To whom our holy father answered and said thus/ thou sayst well master Reymound/ It is better they go not than go/ After this time master Reymound went & told this to this holy maid:/ Anon she turned her to Master Reymound and said thus with a mighty voice/ father if saint Agnes and saint Margarete and other maidens should have thought thus/ they should never have had the crown of martyrdom/ whether we have not a spouse that can deliver us out of the hands of wicked men & keep our cleanness amongs the filthy company of lecherous meinie: all such thoughts been but veyn thoughts: And come out rather of the default of little faith then of very wisdom: All be it that Master Reymound was thus made ashamed of his imperfection/ yet he had a great gladness of her perfection considering and nothing in his heart the stedfastenesse and stabylnes of her faith: Nevertheless by cause that our holy father had ordained that though two maidens should not go on that Journay he durst no more move to him of the matter. ¶ Loo maidens this is rehearsed here by cause ye should know how steadfastly this holy maids foot was set in the faith of perfection ¶ Furthermore when our holy tader had ordained that these maidens should not go/ he ordained that master Reymonde should go to France. Supposing that he might torn king Charles out of his error by enbassatour between/ but year might he not. For the kings heart was so enduratin malice/ & would not torn/ for he began to be author and beginner of that schism. After time master Reymond knew the will & intent or our tader/ he came to ask counsel of this holy maid what were best for him to do then all be it that she was loath to want his/ presence/ yet she gave him coun●eylitor to obey to the bidding of our holy father: And among all other things she said: thus to him ¶ father understandeth his for truth. This pope Urbanis very Crysties vycarye in earth/ and for d●●ence of this truth preceth & putteth you ●orth as ye would for the faith of holy church. ¶ All be it that master Reymond understood this well afore/ yet she made him the stronger and more steadfast in his labour for when he was most in disease he had her words in mind/ and so he took the holy obedience upon him. But a latell afore that he went/ this holy maid commoned with him & told him four hours. or five to g●ds of the revelations & comforts that our lord showed to her but a little afore/ and when she had do▪ she said this words. ¶ father now goth & our. lord speed you for I trow we shall never in this life speak so moche to guider as we have do now. And like as she said so it/ was. For or then master Reymonde came again/ she was passed out of this/ world/ furthermore by cause that she would fully take her leave of him she went personally to the same place/ there he should take his Galley. ¶ And when they began/ to row she kneiyd down & prayed/ and/ afterward blessed the Galley with weeping cheer/ and said privily that other/ heard to master Reymond ¶ Thou lone shalt go save/ for the cross shall keep the but thou shalt never see thy mother in this life. ¶ And as she prophesied so it was for there were many enemies in the ●ee & yet they went save away from them and also in the mean time that he was out. this holy maid passed out of this world ¶ But first or that I tell of her blessed passing out of this world/ I shall rehearse to you the witness which were at her passing/ and knew of the miracles: that our lord showed here in her passing ¶ The names of the women that were most continual with her bēthy●e. ¶ Allexe of Sene sister of penance of Seynt. Domynyk/ the which was a perfit disciple of this holy maids/ & followed her in all as●yte of penance/ as nigh as she/ could/ so that this holy maid or thenne he should pass told her all her brevities/ & ordained her for to be a mother to other after her dyssece: ¶ This same Allexe/ informed master Reymonde when he: was come home/ and other of this holy. maids passing/ for she lived not long. after. ¶ The second witness was Francysca of Sene this Francysca had a devout soul to god & to this holy maid/ with an heartily love wherefore when her. husbounde was deed she took the abyte of penance & was made sister of saint Domynyk: ¶ This Francysca informed master Raymonde when he came/ home and many other folk of this maids passing and then she died soon/ after Allexe ¶ The third witness was. Lysa her cousin/ the which I will not commend/ all be it she was right true by cause she was this holy maids brothers wife where by should behold suspect/ in her witness among men. ¶ further more there were many men in her passing the which bearen true record othyr bussed end ¶ But four in special I think to rehearse here the which were right virtuous men. ¶ The first was called frere Sanctus/ the which was both holy indeed & in name. This holy man forsook all his kin/ and came to city of even Where he lived virtuously thirty year and more an ancheres life. ¶ And when/ he heard speak of this holy maid he was stirred to speak with her/ and so he did for to be informed of her. ¶ And at last he thouwill that it was better to walk out of/ his cell for to win soul's then for to be so enclosed. And so he did by counsel he went out and followed this holy maid and wan souls to christ/ but specially he was present with her at her passing ¶ This holy man informed master Raymonde also when he came home of the passing of this holy maid/ and soon after he died. ¶ The second witness of men was a young man in age/ but he/ was old in virtue/ the which was called Barductyne. ¶ This young man forsook all his kin/ and followed this holy/ maid and was with her till that she passed/ whom she loved yettenderly/ by cause he was a maid & that was no marvel/ for it is seemly that oo maid should love another. ¶ To whom this holy/ maid said & charged him that he should be governed by master Raymondis counsel: ¶ For this cause I trow she did it in as much as she knew well of god/ that he should not long live after her/ so that he died of tesyk/ but first he continued long therein/ and was amended by medicines/ but at the last he died thereon. And by cause that master Raymonde dread him that the air of Rome sholve infect him he sent him to Sene where he passed out of this world/ and/ they bear witness that were at his passing that when he should pass he looked up into heaven/ and began to smile/ & so with that smiling he passed/ So that after time he was passed/ the tokens of gladness appyred in his face I trow it was therefore/ by cause he saw her whom he loved so charitably come after him.  
¶ This Barductyne also informed/ master Raymonde when he came home of th●s holy maid passage. ¶ The third witness of men was also a young man: the which was called Stephen that was one of this holy maids writers/ the why/ she wrote both her letters that she sent. and also hyrbook that the holy ghost endited by her. The which young man this holy maid called to her when she should pass and said thus. son it is the will/ of god that thou be a monk of the Charterhous/ and therefore I charge the that thou so do As she bade him so he did/ and lived ever afterward a perfit life for he hadno fellow of perfection in that religion/ and assoon as he was professed/ he was. made prior of the same house that he was. shorn Inn. ¶ And afterward he was made prior in another place of the same order at melayne & visitor of the order This young man Stephen wrote certain things that happened in the passing of this holy maid & entfourmed afterward master Raymonde of the same/ when he came home. The fourth & last witness of men that were at the passing of this holy maid was one/ the which was called Raynerus the son of a worthy man Landocte of Sene. This man after time that this holy maid was passed/ was a devout recluse that ever afterward lived a blessed life/ he was also one of the writers of her letters/ & of her book that the holy ghost endited by her  
He was the first of men that forsook his kin & followed this holy maid/ & by cause he knew her virtuous living of long time/ therefore master Reymond called him to him/ and made him a special witness in making of her legend/ & his fellow also Stephen prior of the Charterhous. These men & these women informed master Reymond when he came home of the things/ which was done in his absence as well of the things that she did or that she paste as of though things that she showed & did in her passing/ and thus endeth this chapter.   

¶ Of marvelous things which befell a year & half to fore the death of this holy maiden/ & of the martyrdom that she suffered bodily of wicked fiends/ where of atlast she had her bodily death. Capitulum secundum  
AFter time the master Reymond went fro this holy maid as it is rehearsed afore/ by the bidding of our holy father the Pope/ she belefte in the city of Rome/ and what that our Lord deed for her or that she died/ & showed to other how holy of living she was/ and also what joy he gave her or she passed out of this world I shall tell you.  
¶ Leave it well maidens/ when this holy maid perceived that so much disease increased in holy church by the schism/ that was begun/ and perceiving also that Crysties vycarye suffered great disease/ she wept day and night/ and prayed to our lord for the pees/ that he would vouchsafe to set pees in holy church. Then our lord comforted her in some manner of wise for the year afore and an half or she died our lord gave double victory to holy church/ and to Crysties vycarye the pope as well of the castle of Saint Angel that was in the city of Rome/ the which was in schismatics hands in to that day/ as of the people that held the castle in the name of schismatics/ that were the same day take/ and the castle yolde.  
After that our holy father the pope that might not dwell in Rome as he was wont by cause of the enemies that were in the Castle of Saint Angel know this/ he came to this holy maid & axed her counsel what he should do. Then she gave him counsel that he should go bar-foot & all the people of Rome with him to the minster of Saint Peter thanking our lord god with good devotion of that grace/ and of that benefits the which he had do for them. Thus holy church began to quyken/ and the holy maid had thereof great comfort. But soon after her sorrow began to increase eftsonis for that the fiend might not do by strayngers/ he assayed for to do by them that were of the city of Rome. He made a dysoorde between the people of the city & the pope. That perceived this holy maid she prayed to our lord that he would vouchsafe put to his merciable hand/ and suffer not that cursed sin be done And as she prayed/ she saw the city full of fiends stirring and exciting the people to kill their ghostly father/ and cried horribly to this holy maid all the while she prayed/ saying to her thus Thou cursed wretch thou art about for to let us/ therefore we shall slay the with an horrible death. To whom she answered no word/ but prayed more busily and more fervently asking of our lord that he would vouchsafe for the worship of his holy name/ and for remedy of all holy church that then stood in great meshyef/ keep her & his vycarye without harm/ and not for to suffer the people do such a sin and so to put away the fiends fro their purpose/ the which stering the people there to. She had an answer of our lord/ and it was this. Daughter suff●e this people/ that every day blasteme mine holy name/ for to fall in to this sin/ that I might so dystruye them for their cursed wretchedness for my rightwiseness axyth that I should no more suff●e their wickedness. Then she prayed more fervently with such words and said. meekest and mildest lord/ thou knowest well how thy spouse holy church is diseased & tormented/ almost thorough out all the world and that is ruth. Thou knowest well also how sew helpers and defenders she hath/ and therefore now if they slay thy vy carry as they been in purpose/ it shall not only be grievous to this people of Rome but to all christian people Thempre therefore good blessed lord thy rightwise hand and despise not thy people that thou haste bought so de● with thy precious blood/ but torn thy merciable hand & cease this myshyef. In this prayer she continued many days to guider as she wrote to master Reymond by a letter ever our lord alleging his rightwiseness and she axing his mercy/ and in all that time the fiends cried ho●●ybly upon her as it is rehearsed afore/ so that she was feeble for affliction/ that but if our lord had kept her strength/ her her●e should to borste/ at last she said to our lord these words. Lord sith it ●● so that this mercy may not be granted without rightwiseness/ I beseech the despise not my prayers/ but what manner of pain these people should have put it on my body/ and I shall gladdely ●eceyue it for the worship of thy name/ and for the salvation of holy church.  
Then our lord alleged no more his rightwiseness/ but held his pees & gave her the victory/ and fro that hour forthward the grudging ceased of the people by ly●●ll and little/ but her passions increased so farforth that serpents of hell had power of god and tormented her body cruelly that it were uncredible a man for to believe it but if he had seen it/ as they saiden that saw it and were there present/ when her body au●tyshed/ all be it that they saw not the serpents. They fretted and devoured so that maidens body/ that therein be left but bones without skin/ as though it had been consumed and wasted by long lying in the earth/ and yet nevertheless she walked & prayed as she was wont/ the which was to many folk a wonder thing/ for she seemed rather a wonder thing to look upon/ then ne a naturel thing Her torments of pain encreced continually/ by the which she was consumed/ and yet she ceased not from prayer/ but she prayed ●ore fervently and more len●er then she was wont. Her ghostly children whom she had nourished in virtue were that same time/ and they saw openly the marks of the strokes that the ●endes of hell gave her in her body/ and they might do thereto no remedy for two skills. One was for they wist well it was the will of god whom they might not withstand. Another cause was/ for they saw her glad and joyful in her pains/ and the more that she prayed the more was her bodily pain But yet would she not cease therefore/ and the tormentors of hell failed not/ but that they cried upon her all that time/ and said to her thus. Cursed wretch thou hast ever be against us/ and therefore thy time is come we for to be avenged upon the. Thou haste put us oft● times from our pray/ and therefore we shall never cease unto the time thou art out of this ●yf. This she sent by letter to master Reymond/ and so she continued in that pain from the sunday of sexagesme unto the last day of Apryll. save one day the which day she passed out of this world In the which time a marvelous thing happened her as she said & wrote to master Reymond. Cuery day it befell her of custom that she had the passion on the side that is called ●lyca passio/ and other moo unto none time/ wherefore oft times she desired hearing of her mass/ and therefore every day by the morrow or then that the pain came upon her/ she went to Saint Peter's church thorough out all the lenten. And so heard her mass/ and abode there till evensong and then came home again and lay her down in her bed.  
In the which bed whose had seen her/ he would have sworn that she might never remove her thence. Yet on the next● morwe she wse up and went eftsoons f●● a place that is called via pape in to Saint Peter's church/ so fast that her Journey should have made an hole man weary. This she continued all the lenten/ and within a few days after she lay still in her bedd●/ and might not remove her thence for feebleness.  
And at last our lord called her and she passed out of this world.  
¶ In the same day that is rehearsed afore about none days/ that is the nine and twenty day of Apryll/ the which was upon a sunday. The year of our lord a thousand three hundred and four s●ore. In the which day the feast of Saint Peter the martyr of the order of the frece prechours was and is solemnized in holy church.  
¶ Many notable things were wrought then in her passing/ the which I left of in this chapter/ for they shall be declared openly enough by the help of god in the next chapter/ & thus endeth this chapter.   

¶ How this maid desired for to be unbound fro the body/ and be with christ and that is proved by a devote prayer that she made/ and is put in the end of another book which she maid/ and what is in that book generally and shortly is written in this book with the same orison. Capitulum ●ij  
when the end of the bodily life of this blessed maid Katheryn drew fast upon her/ our lord showed a joy to her in her passing by divers tokens/ by the which ioy● and glory he purposed to reward his spouse after her labour and sickness in heue● answering to the gifts of grace/ that she received in earth. Among all other tokens by the which he showed the perfection of her ●owl● to all thoo that would consider/ it was this. That he quye kened her desire every day more and more for to desire to be●● unbound from the body and be with christ. And for this skill it was that she might clearly and openly behold in bliss▪ That truth/ the which she saw in this life by a mirror of faith. The which desire so much the more it encrecyth in hy● heart/ in as moche as the light above kind shined in her herd from heaven.  
And therefore about a year and a half afore or then she passed out of this world. Our lord showed to her such a cle●e knowing of truth/ that she was constrained to show it openly out by writing. That was the cause why she prayed writers as it is rehearsed afore/ that when they saw her in ravishing they should be ●●dy to write that/ the which she should speak by the mouth for that time/ and so in a little time she compiled a book/ that containeth a manner of a dialogue/ between a soul asking of our lord four petitions. And our lord Ihesu christ answering to the same soul/ and informing it of many profitable trouthies. In the last end of which book two things been set that me seemeth is needful for to rehearse here/ as well for the great profit that rederies should find therein/ as for to declare this blessed maidens desire/ that she had so perfyt●ly in her soul.  
¶ Nevertheless by cause no body should misdeem me/ weening that I would translate it other wise then she said in her own language/ therefore I purpose to translate it none other wise then she said it word by word. though two things by these. first the recapitulation of the same book I set in the end/ the which rehearsed shortly all though things that been dyffusely set in the book afore. The second is a prayer/ the which this holy maid made/ when she had ended her book/ by the which prayer is openly showed what desire she had to be unbound/ and loosed out of her body and be with christ.  
Afore the recapitulation this holy maid rehearseth in the end of the same ●oke/ that almighty god the father of our lord Ihesu christ speak to a soul at ●●e end of the dialogs after time he had long time spoke afore of obedience of perfit folk in this wise.  
¶ Now my well-beloved and dear daughter I have made a sith to thy desire ●ro the beginning to the last end/ the which I have made speaking of obedience.  
For if thou have good mind in the beginning/ thou askest me with a great desire of heart/ as I made the to axe/ that I should increase the fire of my charity in thy soul.  
Thou askest also four petitions/ of the which one was for thyself. To the which petition I made a seethe to the by Illumyning/ the which the light of my truth/ and showing to the all the manner/ by the which manner by meditation of the light of faith with knowele ching of thyself/ and of me/ thou comes●e to the knoweleche of the truth.  
The second petition that thou askest that I should to mercy with the world.  
The third petition was for my mystery all body that is of my spouse holy church/ praying me that I should withdraw all darkness of perfection from her that she suffereth. And thou askest that I should punish the wickedness of them upon the. Therefore it was that I declared to the that no pains fynyte or given in time fynyte of itself alone may make satisfaction for trespass done against me/ the which am god infinite/ but it maketh a seeth well if it be oned with contrition of heart and desire of ●oule: The manner how it maketh dew satisfaction/ I declared to the yet evermore I answer to the that I will do mercy to the world showing to the that mercy is appropered to me wherefore for the great mercy and the unestimable love that I had to mankind I sent mine only begotten son for to declare more openly to thee/ I likened to a bridge that stretchy●● & attaineth from heaven to earth and that is from the heed the which is made in him by divine nature and mankind/ Also for to make the more clear by the light of my truth I showed the how with me that may s●ye up to the bridge that is by/ iij: degrees the which ●en in three mights of the ●owle/ Also of this word bridge I made another likeness by figure of mine own body: The third for said degrees as thou knowest well: The first in ●●e feet wounded the second in the side wounded/ And the third in the blessed mouth: in the which I put three states of the soul: that is unperfgiht state the perfight state: & the most unperfyght state in the which most perfect state a soul attaineth and cometh perfectly to the excellent of the unity of love showing to thee/ Also in every foresaid a state what thing it is that withdraweth & putteth away inperfection: and by what way men may go thereto/ And also I told the of ●●e privy deceits of fiends and of property of ghos●●ly love. speaking also to the reprehensions in these three states the which my meekness doth and maketh/ And the first reprehension I put that is done to men in ●er live or the soul go out of the body/ The second in the death as for ●●eym that dyen in deadly sin without hope/ of whom I said to the that they went under the bridge by a way● of the fiend telling to the misery & wretchedness of such dampened souls/ The reprehension shall bedone in the general doom: And there I told the somewhat off the pains of dampened souls and off the joy which blessed souls have when they shall receive the● own bodies/ Also I promytted to the & eftsoons I promit to the that with moche sufferance I shall reform mine spouse/ bidding you and them to suffer for her & plaining with the of the wickedness of minevyll servants: And s●●wyug to the in what excellens and wourthines I have set them. and the reverence that I require & will that seculars done to them Showing also to the how for default off them the reverence that ought to be done to them should not be lessened:▪ & how such lesning of reverence is ●ysplesaūt and contrary to mine will/ And also I spoke to the of the virtue of them that lyven virtuously in er●●e as angels/ touching the also with that of the excellens off the reverend sacrament of the altar/ Also by cause I spoke of the fosayd iij states of the soul/ thou wouldest weet and know also of the estate of tears & from whence the 〈◊〉 come I told the for to accord the statis of ●●ris with the states of the soul and said that all 〈◊〉 comen out of the well of the heart/ and ordeynatly I assigned to the cause of such tears & the iiij states of ●eres/ & of the first state of ●●r●s that causeth death also I told/ I answered also to thine fourth petition in the which petition thou praydest me that I would provide for every particular cas that might hap and I provided and purveyed therefore as thou knowest well Above all this I declared to the and told the off my● providence as well in general as in special. beginning from the beginning of the creation of mankind unto the end of the world/ how I made all things and make yet with him divine pro●ydence giving and promytting that what that ever is given to you be it ●●ybulacions or elliss temporal comforts o● spiritual comforts all things is done for your good/ that ye may be made holy in me And mine truth may be performed in you/ My truth was & is this/ that I have made you of nought that ye may receive everlasting ●y●●/ The which tooth I made open to you by the blood of mine only begotten son/ Also at the last I made a seeth to thine desire and the promission that I made to the telling to the of the perfection off obedience. And whence it cometh and what it may be that withdraw you away from your obedience/ And I put obedience for a general key/ and so it is And I told the also of particular obedyens both of perfect folk and of unperfyght folk as well as within religion as without religion speaking of each of them distinctly And of the ●ees that obedience giveth/ and of the wer●● that inobedyens maketh And how much an inobedient man disceyu●th himself adding and putting to that for the inobedyen● of Adam/ ●●eth entered in to all the world/ Now I sovereign and the glorious everlasting father of endless truth and verity conclude thee: that by obedience of mine only go●●n son/ Ye shall have everlasting life/ And right as ye all token de●● of the first old man of sin so all ye that wyllen be●● the key of obedyens have take life of the new man: the which is sweet Jesus' ●●●st of whom I have made you a bridge af● time the way of heaven was book that ye mow go by this sweet right way the which is one right verity shining with the key of obedience/ that ye may pass the darkness of this world with outen offence: And at the last with the key of mine obedient son ye may op●ne heaven/ Now I steer the and all mine servants to weep/ for with weeping & meek continual prayer and praying I will do mercy to the world: renewed to the world by this way of truth/ And that thou shalt not afterward be reproved with light stering: for now I shall ask mor● of the than I have do afore sithen it is so that I have showed the mine self in mine truth/ And take heed that thou go not out of the cell of the knowleche of thine self/ But therein spend and conserve the treasure that I have give to the  
The which treasure is one doctrine of truth gronuded upon a steadfast: and quick the stone: the which is Ihesu crys●e: That doctrine also is clothed with ●yght: by the which darkness been destroyed/ therefore well-beloved daughter be arrayed with this light of truth: Thenne the soul of this holy maid katheryn after time it saw all this with the eye of understanding and by mediation of this light of faith/ it know right ●o●yly the truth and the excellens of obedience/ and it herd it with right feeling and tasting it with affection and with an unspecabyll desire beholding it in the divine reverend majesty/ And it thanked him saying thus/  
¶ I thank the glorious 〈◊〉 father almighty god/ For thou ●aste not despised me thine hondwerke/ ne thou haste not turned away thine face ●oo me ne despised mine desires thou endele● lygh● considerest not mine death. ne thou leech despisest not mi gr●●ous sickness. the endless puryte despisest not me/ full of filth & moche wretchedness thou infynmyte consyderest me that am fynite▪ Thou wisdom wisdom beholdest me that am folly/ For these and other moo infinite wretchydnesses and innumerable defaults that been in me: thou hast not despised me: ne thine wisdom/ thine goodness. thy meekness thine endless goodness hath not despised me but rather thou hast give me light in thine light/ In thy wisdom I have know truth/ In thy meekness I have found charity of the and love off mine neighbours: who stirred the thereto & her to none virtue that is in me/ but only thine chary●●: thine love alone constraineth me to Illumyne the ●y●● of mine under stoding by the light of ●aythe/ that I should understand and know thine ●●●u the the which thou hast made open to me  
¶ Good lord grant me that mine mind and mouth be Capax catching for to help and conserve all thine benefits/ Also that mine will may burn with the fire of thine charity: the which fire may make mine body give out a gift of martyrdom: For the love of thine precious blood: And that I may open the yates of heaven with the key of obedience. And that same I ask for every reasonable creature as well general as particular/ And also for the mystery all body of holy church/  
¶ I knowleche and deny it not that thou hast loved me first or then I was. And that thou lovest so unspeakable thin creature that thou art likened in some manner wy●e to a man that is sat●●d in love/ O endless eternity/ O god●●de the which by unyon of divine natri●e ●ast made the blood of thine only gotten son so moche wourthe in p●y●e that it sufficeth do rawnsome all mankind/ Thou endless trinity art a deep see in the which the more I ●eke thee▪ the more I fond/ And the more I find thee/ the more I seek thee/ Thou fulfyllest in many manner unsaciabyle▪ for in thine depth thou fulfillest so a soul that ever she byleu●th hungry and hongring the endless and glorious T●inyte/ And desireth to see the light in thine light/ ●yght as an ●erte desireth to a well of wa●●rs so desireth my soul to pass out of this dark body and see the in the t●●w●●e as thou art/ O how long shall thine swe●● lovely face behyd from mine eyen/  
¶ O endless glorious trinity & depth of fire of charity/ dissolve I beseech the from this time forward the cloud of mine deadly body for to knowleche that thou hast give to me of the in thine t●●wthe/ it coarteth and co●streyneth me to desire the deposition of my grievous body And it maketh me greedy to geld mxn life for the praising and joy of thine worshipful name: For I have tasted and say with light of understanding by thine light thine depth endless glorious trinity & the fairness of thyncreature Go when I see mine self in thee: I see me like to thine Image by the endless glorious father/ giving to me of thine might and of thine wisdom in mine understanding/  
The which wyssdome is appeared to thine only begotten son the holy ghost that cometh from the glorious father & from thine own only begotten son hath give me will by the which he hath made me able to love: For thou endless glorious trinity art maker/ And I thine hand work whereby I have know by the Illumy●●yng of the in mine recreation that thou didst to me by the precious blood of thine only begotten son/ that thou were in manner I sotted with love by the fairness off thine creature/ O depth/ O endless godhead/ O deep see: what mightest thou more give me than thyself/ thou art fire that ever brennyste/ And thou wastest never  
Thou art that fire that consumest all propyr love of the soul by thine heat/ thou art also that fire that dost away all coldness and illumyniste souls by thy light/ with the which light thou hast made me to know thine truth/ thou art light above all light the which thy light givest to the highness of understanding su● natural light in so great abundance and perfyghtnesse that also the light of faith is the more clarefied by it In the which faith I see mine soul have life/ And by this light it hath received the light/ Now in the light of faith I seek wisdom of thine only gotten soon:  
In the light of faith I am made strong and steadfast. And am perseverant in the light of faith: I seek hope that thou shalt not suffer me to defail in the way/ Also that light teacheth me the way whereby I should walk: And without this light I should walk in darkness/ & therefore I have asked the endeled glorious holy father that thou shouldest illumine me with the light of the most holiest faith/ truly that light is a see the which nourished a soul unto the time it be all in thee: O peaceable see endless glorious holy trinity/ the water of the see is not troubled water and therefore it giveth no dread: but rather it giveth know leech of truth/ 'tis water is distilled & it maketh open prive things Therefore where the abundant light of thine habundeth/ a soul is is in manner clarefied of the things that it believeth. This see is the endless glorious holy trinity maketh me know as a mirror the which all the while it is hold with the hand of lou● afore the eyen of my soul/ it representeth me in the that I am thine creature/ In the light of this mirror is represented to me that I know the most highest & infirmity god and good/ Good above good/ blessed good/ incomprehensybill good/ and unestymabyll good:  
Fay●nesse above all fairness wisdom above all wisdom: For thou art the same wisdom: thou art the same angelys meet: hast given thine self to men with fire of charyt●: Thou clothing hast covered mine nakedness/ And thou fydest us hungry: of thine sweetness: For thou a●t ●●●ete/ without any bitterness/ O endless sweet glorious Trynite in thine light that/ hast give me/ I have received by meditation of that light the most holiest sight by declaration: I have know the way of thine great perfection by many and marvelous declarations that I should serve the fro this time forward with light and not with darkness and may be a mirror of good ensample & holy living and that I may arise out of my wretched life in the which hither to alway I have served the in darkness: I have not know thine truth afore And therefore I louy● it nought: But why knew I not thee/ truly for I see the not with the light of the most holiest & most glorious faith/ truly for the cloud of mine own ●ou● hath darked the eyen of mine understanding/ But thou endless sweet glorious holy trinity with thine light hast dissolved m●● darkness/ And who may attain to the heyghthe and yield the thankyng●● of ●o grrte gifts and so large benefeytis that/ thou hast give to me and of thine doctrine of truth that thou hast give to me now The which doctrine is a particular grace above the general grace that thougyvest to other creatures/ Thou vouchedest sat to condescend to mine necessity and/ to the necessity of other creatures the which in that time coming will behold in: ●reuthe as in mirror/ ¶ Therefore reverend lord answer to thine self for me thou that haste give gifts and make satisfaction for thine gifts and answer for/ them giving to me a light of grace that thou may yield thanking to the with: the same light of grace/ Cloth me an/ make me that I may be arrayed with thine endless truth that I may run this deadly way with very obediens and wythg the light of the most holiest teytn/  
Loo maidens as near as I might and could I have translated/ word for word the words of the book And prayer that this holy maid of thee/ which gift ye busily take heed ye may worship the excellence of this blessed maid/ not only as for her manner of ryving/ but also for the doctrine of truth the which is right marvelous I said and namely of a woman.  
¶ Furthermore ye may perceive by these words that she desired greatly to be unbound of the body and be with christ for she knew and understood well that it was moche better to be with christ than/ to live in this life/ And therefore her desire ever increased unto the time she had fulli her desire and her full wedding oned off the sweet glorious holy ghost the which was promytted unto her in her young age when she received of our glorious/ lord almighty god the ring of spousal as it is rehearsed afore in the last chapter of the first party/ for in the next/ chapter shall be declared how this holy/ maid and virgin passed out of this/ world   

¶ Of the time when this hooly maid: passed out of this world and of a sermen: that she made to her ghostly dy●●yples and sistren to ●ore ●er passing: ¶ ●nd how she informed them in general and. enspecyall how they should govern they: when she was go/ ¶ And or a vy●y●n which was showed to a matron in thee/ hour of passing Capitu●um v  
when this holy maid perceived and understood by the reu●lacy●n that the hour or her death drew nigh She drew to her a● her ghostly disciples to whom she spa●e generally a long notable sermon of exhortation to the increase of virtue: In the which exhortation she expressed some certain notabylytes the which I purpose/ to write in this book/ ¶ The ●y●●te notable doctrine that she taught was this/ That whatso ever he bet at cometh to the service of god/ If he will have good t●e●ely it is needful for him that he make/ his heart naked from all sensible love. not out of certain persons but of every creature what that ever he be & than he hold stretch up his soul to our reverend lord & maker simply with all his desire o●●/ his heart for an heart may not holy be yeven to god but it be free fro all other love: opyn & simple without doub●lnesse & so she affirmed of herself that it was all her● principal labour & business fro her young age unto the time ever for to come to that: perfection also she said she knew well that to such a state of perfection in the which all the heart is give to our glorious lord almighty god a soul may not come ꝑfyghly: whiles she answered/ & other whiles she smiled as though she had soorned the words that she heard of her enemies/ & other whiles she was inflamed in love of the holy ghost/ but one word they marked well that heard her when she spoke in this ghostly battle After time she had be still a certain time hearing as it seemed the words that were put against her of her enemies/ with a glad cheer she answered thus. Maine glory never but ve ray & trow glory & honour of my ford Jhesu cryst it was. These words by the disposition of our ford were not said without cause/ for there were many ghostly men & women weaned that for the great graces that our lord had given her/ she had sought praising of the people/ or else that she had some manner delectation there Inn/ & therefore they said she desired to be conversant among men/ in so much that some would say to master Reymond her confessor thus/ why ●enneth this woman thus about if she desire to serve god Why abideth she not at home in her cell hereto it may be answered as she answereth afore to her ghostly enemies in her passing/ thus vain glory never but ve ray & true glory of my lord Ihesu cryst it was/ as though she might answer thus. I ran not about/ ne died none other manner ghostly work for vain glory/ but for the honour & glory of my lord Ihesu christ's name. That it was so the/ master Reymond beareth record of truth that heard her confession both general & special/ wherefore he recordeth for a sooth that all that ever she did/ it was done for the worthyp of god/ and not for praising of men/ in so moche that she thou●t on no man as for the time/ but when she prayed for them/ so ordained for their bodily need So that it might be verified of her the words of the apostle where he saith thus. Nostra conversatio in celis est. That is our conversation is in heaven/ so she what that ever she did in earth/ her con●sacion was in heaven After time then she had long continued in that long ghostly battle with her enemies/ she resorted again to her self/ & made a general confession openly/ the which is called the confytro● axing forgiveness eftsoons ●o lowing of doctrine & example of saint Martyne Saint Jerom & Saint Austyn/ that showed both in her deeds & in her words/ that be a man never so excellent in virtue in this life/ he should not pass out of this world without wailing & heartily penance for his sins. In token here of Saint Austyn in his last end when he should pass out of this world he ordained for to write to him the seven psalms of penance/ & for to be set upon the wall/ that he might see though psalmys as he lay in his bed. The which psalms he read oft & wept plenteously in saying of them Also Saint Jerom when he should be deed/ he made a general & an open confession of his sins and defaults Saint Martyne also in his last end/ taught his dyseyples/ that a christian man should not die but in ashes & in heir in token of meek hertety penance/ whom this holy maid followed in all manner of tokens/ by showing of heartily penance & asking meekly many times & oft absolution both of her sins and pains. Then soon after she began to wax more feebler and feebler/ but yette she cess never of holy exhortation to all her disciples both to them that were present/ and to them that were absent And specially that same time/ she charged all her disciples to axe counsel of master Reymond/ what doubt that ever they had. And furthermore she had them say to him when he came home/ that he fail not ne be not afeard for no thing that shall fall/ but ever continue virtuously for she said that she would be with him/ and deliver him from all peril. And when he doth any thing that he should not do I shall give him warning she said for to amend. these words she said often times to tha last end of her passing but the last word that she said was this Domine in manus tuas comnendo spiritum meum. And so that blessed soul passed out of the body/ and was & is complied & knit to her spouse Ihesu/ whom she loved so highly with an Indyvysyble and perpetual on heed or unyon The year of our lord a thousand threhondred & four sore the nine and twenty day of Apryll/ the which was in the city of Rome and fill upon a sunday about the hour of tierce/ that same and the same hour the soul of this holy maid appyred to master Reymond that was that time in far countries/ and not by open bodily apparition/ but by mental apparition seeing to him in his soul such words of comfort. dread the not for I am here for thee/ I am in heaven where I may help the and defend/ be sicker therefore & dread not for I am here for the With the which comfortable words master Reymond was in manner astonied & amarveled what it might be/ weening that this comfort had come from our blessed lady mother of mercy/ by cause he stood a fore an image of hairs and said an ave maria But yet nevertheless he was afeard to think so/ by cause him thought he was unworthy to have such a comfort of her And so what it might mean/ or what it might be/ or whennys it might come he nyst never. But afterward in hearing of another revelation of this holy maid showed to a devout matron/ he understood the better what it might mean so whence it might come. Of the which matron I shall tell you. The same time when this holy maid passed out of this world/ there was in Rome a devout matron/ that was called Semya/ the which had two men to her sons/ to whom she was every day both mother and servant/ in making of their meet. This devout matron after time her husband was deed/ she purposed ever after to serve god/ and visit by pilgrimage holy saints of Rome/ and she continued many years  
She had also in custom for to rise at midnight and pray/ and afterward for to take a little rest sitting or leaning with her heed/ that she might be the more quicker on the morrow early for to go her stations of Rome. It befell soon after that when this holy maid Katheryn was come to Rome/ this devout matron took knowledge of her/ and was often times edified by her good exhortations/ and so had a good ghostly affection to her/ and was oft times homely with her in her house almost every day Nevertheless a ●ytell afore this holy maid died/ she came not to her because of certain business that she had to done/ what for her pilgrimages/ and the purveyance of meet for her sons/ And therefore she wist not that this holy maid passed This devout matron Semya arose up at midnight as she was wont/ for to do and pray a long time together/ she purposed for to rest a little/ by cause she would up by times on the morrow for to here nasse/ and then for to be busy about her children mete. She died so/ but ever she was trayveylled in her sleep that she should O wretch/ the fiend hath deceived thee/ she ●se up then and went about for to seek in parish churches where some hole masses were aseyeng/ & as she went she heard a be●le ring to a mass in an house of Nonnys/ she was glad then & thither she went and left her worts unpy kid & unwashe for haste and shit her do ●e & bore the key with her/ when she came the mass was in the beginning/ with that she said to her self thus. Now I wot well the fiend hath not deceived me as I wend. Nevertheless as much as she wist well that the meet of her sons might not be ready or they came home to meet/ she was sorry/ but for the comfort that she had in her mas●e/ she committed all to god/ praying him that he would wouche safe to keep her that day fro heavy words of her children/ the which were grown men/ for she was sore afeard to displease them/ & so she heard forth all the high mass/ when the high mass was done/ as she went● home she met with her sons coming homeward to meet saying to her thus. Mother high you fast for it is time to go to mete. She answered ageynefull easily and said. Good sons abideth a while/ & ye shall go to meet anon  
when she was entered in to her house she found her meet all ready enough/ and the worts all ready in the pot well sudden at the full/ she was than astonied/ & thanked our lord that she had heard her mass/ and so bad her sons sit done to meet in the name of Jhesu/ thinking in her self that after none she would go & visit the holy maid Katherine/ all the meet time she thought moche in that vision/ & how it was confirmed with so great miracles  
In the mean whiles her sons commended their meet & said that it was better sesoned that time/ than any meet that they had eaten afore many a day/ but the devout matrons ●erte was alway upon the vision saying within her self thus. O mother Katherine and christ's spouse. Yet for all this she wend not that she had be deed And when her sons were a gone & had et●/ she went to Katherynes' house and knocked at the door & heard none answer/ it was said her of the neighbours there about that she was walked out for to visit holy places/ yet in truth her sisters were within wailing And would not suffer none to enter in to the time they had axed counsel how they should be●y the body/ At the last it was determined amongs them that on the morrow the body should be lad to the frere preachers'/ & there for to do the service as god would ordain by counsel & so it was done/ But as soon as the body was come to the church/ the people followed for to touch her fet● or her clothes/ so that both the freres & also her sisters and other of her disciples were afeard/ lest they should have borste & toren her clothes/ & therefore they set the body within the chauntell of a chapel/ that was endued in the worship of Saint Domynyk/ What that fill afterward I think to declare you in the next chapter by the help of god casually whiles this was adoing Semya the Matron came Inn the mean time/ and asked what that noise and concourse of people might mean/ Hyt was told her that Katherine of Sene was passed out of this world/ her body was in the church/ wherefore the people gathered so fast for to see it.  
Anon when she heard that/ she wailed and wept and went Inn there the body ●aye saying to the ghostly children of this holy maid Katherine.  
¶ O unpytuous woman why have ye hid this fro me/ why called ye me not to her passing/ They excused them that they might not for certain causes/ than she prayed them for to tell her when she departed from the body they said yester day about underne of the day/ with the Semya wept and said thus that same time it was that I saw mine glorious mother lad up to heaven with ang●lis with three precious crowns on her heed: Now I wot well she said that our reverend lord almighty sent his angels & showed me the passing of mine glorious mother glorious saint katheryn of Sene  
And more over she ministered for me marvelously in mine kitchen/ O mother O glorious mother why understood I not when I had that glorious vision that thou that time passed out of this world/ then she respyred and told to her sisters and to other ghostly children of hairs what vision she had such a time▪ all as it is rehearsed/ thus endeth this chapitr●   

¶ Of token's and miracles which our reverend lord almighty god wrought after the de●h of this holy maid and virgin glorious saint Katheryn of Sene both tofore her burying and after. That is to say of the miracles were know for many there were that were not know/ Capitulum ●  
When the blessed soul of this holy maid and virgygyn glorious saint katheryn of Sene was delivered out of her sweet body: and the swe holy body put in a chaunsell of saint Do mynyk I closed by cause the people should cerce a while of her confluence as it is rehearsed afore in the iiij chapter: In the mean time that it s●ode there came a suse of saint fraunceis order that was called Domynyca the which had a sickness in her armr/ that half a ye●e afore this holy maid & virgin died she might not by weld her arm: for it was in manner benomme her and drped up/ This sister Domynyca in hope to have help herd say that this holy maid & virgin was deed▪ came to the church there she lay & said that she might not come to this holy body for the people/ & by cause also the chaunsel door was shut/ she threw in a keverchef and prayed the sisters of saint Domynyk that they would touch the sweet holy body of that holy maid and virgin with that keverchefe & thenne to give ●t to her a gain. They did so/ & assoon as she had the keverchefe again she put it to her arm and was hole anon/ with that she cried to all the people and said that her arm was hole by miracle of this holy maid & virgin glorious katherine  
Then the people made much noise in thanking our reverend lord almighty god & brought children of hairs & other seek bodies that they might have help by miracle namely by touching some hem of that holy maid and virgins clothes▪ Among all other there was brought a ●●●●de of iiij year old whose head lay upon his one shoulder by cause off a certain infirmity that he had by the which infirmity the sinews of his neck were shrunk to guiders so that he might never lift up his heed fro the shoulder assoon as this childen was brought to the holy body and was touched in the neck with the holy maid and virgin: about whose neck also was put a keverchefe of this holy maid and virgin▪ within a little while and time afterward the child began to amend and so was at the last hole. This was the cause why the friars durst not bury the holy body by three days to guider in as much as our reverend lord almighty god should show miracle by her: For there was so great a confluence of people thoo three days that a master of ●yuynyte was stirred for to make a sermon to the worship of our reverend lord almighty god and of this holy maid and virgin But when he stood up in the pulpit he might not be herd for noise of the people and the great concurs to the sweet holy body. So that at the last he left of his sermon and said to all the people in this wise/ Sires I see well this holy maid and virgin needeth nought our preaching for she by herself pr●●heth suffyciauntly enough and then he went down out of the pulpit:  
¶ The miracles of this holy maid & vy●gyn increased fast: For there was a Roman the which was called Lucius/ that had such a sickness the which might not behelyd of none leche a joint off his knee was to broste so that he might not walk uneath but by sustentation of a staff: This lucius heard say that such an holy maid and virgin died miracles▪ with great travail and help of other he came there her swe●● holy body lap: & there with great reverence and devotion he took the holy maid and virgin hand and put it to his thy/ & to his leg. within a little while and time after he felt more strength in his legs than he died afore so that or than he went fully thence he was all hole/ praising our reverend lord almighty god in his marvels that he showed in his saints/  
¶ Also there was a young maydede child that was called ●e●●zola the which had an horybyll infirmity of a lepyr in her face that her noise and the overlip of her mouth was covered with that horrible lepre/ This maid herd speak also of the miracles showed by this holy maid & virgin glorious saint Katherine of Sene/ & come to the same chriche where that her holy body lay and in to come to that holy body/ but alway she was put a back by prees of the people: At the la●t she came in to that sweet holy body & put not only her face to the holy maid & virgins hands and feet/ But also to her lovely sweet face and visage Soon after she felt relieving of her sickness so that within a short time she was so perfectly hole and never afterward appeared in her face any naner of ●eper/ spottene mark/ of any manner leper/  
¶ Also there was a Roman calli● Cypryus that had a daughter the which daughter of young age took a sickness that is called the tysyk of that sickness she might never be delivered by none manner of me decyne/ when the father & the mother heard say of the miracles/ showed by our reverend lord almighty god by by this holy maid and virgin glorious saint katheryn they came to the same place & her daughter with them where the sweet holy body lay & recommended devoutly her daughter to that holy maid and virgin assoon as the child was hole/ Also in the mean time the sweet holy body lay unberyed/ there was a cytysyn of Rome that was called Anthoni the which was the same time in saint Pet●is church when he heard of the miracles that was wrought by this holy maid and virgin: This Anthony was enfected so that he might not be cured with none natural mede●in/ he bethought him of this holy maid & virgin & devoutly he made a vow to her & he had not so soon made his a vow/ that he ne felt his body and his limbs as strong as ever they were/ then he came to this holy maid and virgin & thanked our reverend lord almighty god and her of his recovering/  
¶ Also there was a devout matron that was welknowe with this holy maid and virgin when she lived in earth/ for oft times when she came to her place she and many of her disciples were herberowed with her: the which matron she called Paula/ In the same time when this holy maid & virgin passed out of this world This pau●a was seek and had lay seek iiij months afore upon a sickness that is called podagra and upon another sickness on her side that is called Ilycapassio/ And by cause the remedies of thoo two sicknesses been contrary each to other for the tone sickness required openening/ and the other closing/ therefore this matron was moche more vexed▪ so that other whiles she was near deed: ●han t●is matron heard say that this holy made & virgin was ●passyd: She asked for charity that she might hau● some manner of cloth/ that her sweet holy body was covered with or touched as she desired so she had: that same night at even she laid that cloth upon her as she lay in her bed all night:  
On the morrow she rose up all hole and walked on her feet as though she had never that sickness. Such miracles & many moo our reverend lord almighty god wrought in that blessed maid and holy virgin or than it was buried. Yet our reverend ●lorde almyghty● god ceased not for to work health to seek folk For in working it rather increased than dymynused:  
¶ There was a woman that was called ●one which had a little child that might not stand right up on his fetene go/ This ●one heard how our reverend lord almighty god wrought many fair my ra●●ys by this holy maid and virgin glorious saint katherine she made avow to our reverend lord almighty god & to here for the ●elthe of her child  
After time she had made her a vow she took her child with her and came to the grave where the holy maid & virgin was buried/ And she laid her child upon the grave/ And anon the child began to stand right up and go as though he had had never sickness in his legs: ¶ Also there was a man of Tose that was also called Johan the which had an horrible sickness in his eyen so the worms bred in his eye/ this ●ohn made a vow devoutly to our reverend lord almighty god & to this holy maid & virgin glorious saint Katherine off Seen/ & anon he was delivered of his sickness/ wh●n he was so delivered he came to the sepulchre of that blessed maid & virgin & set●● up a token of wax as the manner is in sign & token of delyu●ra●ce than he told to all folk that would h●re it the marvel of our reverend lord almighty god showed by this holy maid & virgin: Also there was a woman pilgrim of duchelond whose name was not written because it was foryete of negligence the which pilgrim had desuche a sickness in both her eyen that she had almost lost her sight Th● pilgrim made a vow devoutly to our reverend lord almighty god & to this holy maid and virgin glorious saint Katheryn of seen/ And within a little time after she had clear ● yght & her sickness was gone when she was to her sepulchre for to thank our reverend lord almighty god and her/ She saw as clearly as eue● she died/ ¶ Also there was a lady of Rome that was called Mary● the which the which had in her heed a grievous sickness that notwithstanding many sundry medecyns the which she used she might never be holp thereby/ but lost her eyen/ Wherefore for sorrow and shame that she had thereof/ she would never pass her house after ne appear in the sight of men: This lady heard speak of the gteate miracles that our reverend lord almighty god wrought by that holy maid and virgin glorious saint katherin/ she made avow to our reverend lord almighty god and to her devoutly/ After time her vow was made: the next night sueing this holy maid and virgin appeared to the servant of this lady in her sleep and bade her say to her lady that she should do no more medecyns to her sight. but every day in the morrow she should go to church & here the service of our reverend lord almighty god and thenne she shall be hole When this servant had told her lady thus/ she deed so/ and at the last by little & little she began to see with that blind eye and was fully restored to health: Loo dear sisters by this miracle ye may consider that this holy maid and virgin followed the deeds of our lord almighty god sweet Ihesu Cryst/ For when our reverend lord almighty god sweet Jhesu christ was sought whiles he was in earth here for the health of body/ Him thought it was not enough for him to he'll only the body but if he healed the soul When he said to one that came to him for to be healed in body thus:  
Fili remittuntur tibi peccata/ That is to say/ thine sins be forgiven/ Right so this holy maid & virgin there she was asked of health/ She gave also health of soul in that she bad her here her divine service The which is health and comfort to thesoule:  
¶ Also there was a young man the which was called James the son of a Roman that was called Peers/ the which was in a time so seek in body that none leech might hele him/ But alegates he drew fast to death: Then was there a devote woman that was called Ceccola/ The which woman saw this young man in point of death: and made avow for high to this holy maid and virgin glorious saint katheryn/ She had not so soon made her vow/ but that the young man began to recover and was fully delivered from his sickness/  
¶ Also there was a woman called gallya that was sore seek and might not be helped by none leechcraft So that lechees said by course of natural kind that she should be deed within a short time thenne this woman Gallya thought upon saint glorious katherine of Seen and recommended her life to her/ She had not so soon do so/ but that she felt comfort and amendment/ And so little and little she was restored to health/  
¶ Also there was a devout lady that was called dame Joan the which knew well this holy maid & virgin glorious saint katheryn whiles she lived/ And she counseled seek folk when she spoke with them to recommend her sickness to the merits of the holy maid & virgin in as much as she heard speak of the great miracles that our reverend lord almighty god wrought in her trusting fully that they should be holp by her merits. So that by her stering & exortation many were holp/ then it fill in a time that off the children of that worthy Lady dame Joan sodenli as he went upon an high steire fill down hedeling a fore this Lady his mother/ So that she wend as it was likely to be that the child either was dead or else should have caught a maim thereby all the days of his life after/ With that this lady the mother of the child cried to this holy maid and virgin glorious saint katheryn off Seen thus glorious saint katheryn off Seen to the recommend mine child/ she had not so soon said so▪ but that the child stood up wythouten any harm less or more: for he was as hole then as ever he was afore: Then the mother thanked our reverend lord almighty god and this holy maid and virgin glorious saint katherine of the blessed miracle/  
¶ Also there was another woman the which was a general launder and lived by that manner of business that was cally d bone Johan. i. bona Johanna/ In a time as this woman should go to the river there beside and washed clothes/  
It behapped her that she should wash a quylte: and in the mean time she held the ton end under her arms while that the other end was a washing/ It behapped that the mightier end in the water drew down the lighter end under her arms and so fletted fear within the river▪  
When she perceived that she wist well if it were lost she might not pay therefore by cause she was right power. She than a rechyd after the quylte for to have it again and suddenly she herself fell in to the water/ so that the water bore her far within: with that she bethought her of glorious saint katheryn and said thus O thou glorious saint Katherine help me now in this need: This word was not so soon I said but that she was holp in so much that she was lift up above the water and took the cloth and came to land without help of man when she was recovereude she was sore astonied merneyling how that might be/ that she was so soon holp then she conceived well that it thus by the help of our reverend lord almighty god and this holy maid and virgin glorious saint katheryn of Sene  
¶ Of another miracle now I shall tell you of the which Master Reymound beareth witness as it was told him It befell on a time when Master Reymound was come to the city of Rome upon a day when this holy maidens & virgin body should be translated as she prophesied long afore whiles she lived as it shall be declared afterward/ that her fill seek then came to him a physician that was called Master James of saint Mary the round upon a day: when this physician came to visit Master Reymond  
And for to give him medicine he told Master Reymound of a young man that was called Nycholas a worthy man's son of Rome that was passing seek off a sickness that is called the quynauncie so that every leche said by nature he might notlyve/ For to all men's sight he drew fast to the death/  
This perceived Alixa a sister of penance of saint dominic in as much as she knew well that the father and the mother loved this holy maid and virgin glorious saint Katherine: When she lived: came to this young man and brought with her a tooth of this holy maid and virgin glorious saint katherine that she kept alway for a relic. The which tooth she put in that young man's mouth/ She had not so soon do so: But that the posteme that was within brake and the matter fill out off the child's mouth/ & within a while after he was hole & thanked our reverede lord almighty god & this holy maid & virgin glorious saint katheryn. Also afterwar he told that miracle openly to all that world here it/ So that in a time when master Reymond preached he told that miracle to the people as he heard off other/ When that young man heard him speak thereof the which was at the sermon for that time/ he stood up openly and said to Master Reymound thus/ Syrye say sooth for I am the same that this miracle was showed to: Many more miracles were showed by our reverend lord almighty god of this holy maid and virgin which been not written in this book/ But they might be known wythouten any writing openly ynoto by the images of wax that were offered up to her sepulchre/ soon after she was buried Nevertheless of one miracle I shall tell you that Master Reymound beareth record of/ It befell soon after that this holy maid and virgin was buried that queen Johan of Cecyly sent in a time Reynold of ursyne with a great host off armed folk to the city of Rome for to make Pope Urban the uj either for to put him out of the city/ or else for to slay him▪ All be it the Romans held with the pope as true children with the father/ Of the which Romans some of the common people were take of thoo schismatics and crruelly punished/ some were bound to a tree so to die mischievously some were led to a field and I pained with certain infirmytes and instrumentis of iron so for to take her bodily death/ But as many as asked help of this holy maid and virgin glorious saint katheryn of seen previly in her heart or openly in word with devotion They marvelously and suddenly were undo of her hands without any help of any man/  
¶ Of such miracles that were many the which been not written in this book/ Loo dear friends thus endeth this chapiter where ye may see many fair miracles by the which ye may understand that this holy maid and virgin was and is a dear suppose of our lord reverend lord almighty god: I will thus make an end of this book: save by cause holy church commendyth more the virtue of patience then showing of miracles as saint Gregrye saith therefore I think to write to you a chapter of the virtue of patience that this holy maid and virgin had wherein ye may gather flonres and fruit to increase of your virtuous living by the help and succour of our reverend lord almighty god sweet Ihesu christ:  
Qui cum patre et spiritu sancto vivit et regnat deus per omnia secula seculorum Amen:   

¶ Of the might and strong paciens which this holy maid and virgin glorious saint katheryn of Sene showed openly from her first young age unto her death by the which virtu clearly is proved that rightfully she is worthy to have the name in gods church of earth when she is made so fair and so glorious in God's church in heaven/ And in this chapter is a recapytulation of all the holy fill of this glorious saint and virgin afore said for weariness of readers/ Also if: each man may not have all the hole holy life of this glorious saint and virgin afore said/ then may he have the substance of it here compendiously rehearsed/ Capitulum ultimum  
THe holy doctor saint Gregory saith in his dyalogus that the virtue of patience is more commendable then showing of miracles This is the cause why our mother holy church/ when she wodel Canonyze any saint/ first she inquireth of the virtue of patience. then of the showing of miracles/ & that is for two skills. One is for many evil livers have do word things/ & shall do that seemeth miracles/ all though they be none/ as Simon magus did/ & antichrist shall do in his tyme. Another is by cause some there hath been that have done & showed miracle by stew of our lord Ihesu/ the which have be dampened afterward as Judas/ & all though thou our lord speaketh of in the gospel/ where he saith that some shall stand on the lift side on the day of the general doom/ & say to him in excusing of themself. Lord have we not in thy name showed & do wonderful miracles To whom our lord shall answer again & say Go ye from me workers of wickedness/ by these two skills ye may understand the holy church in earth may not only be certified by miracles/ whether the person be holy or not/ by whom they be showed/ all be it that they show presumption of holiness. And namely though miracles that been showed after the death of a person/ for they were no saints/ at whose graves miracles been showed. Yet were possible that our merciable lord should have them excused/ & yield them after their meek believe/ the which believen that they be saints. Not for them that been there buried but for the glory & the joy of his own name/ lest they the which believe in him be defrauded from their desire wherefore our mod holy church in earth/ that is governed by the holy ghost/ desiring for to be certified of though merits of holy saints as much as it is possible in this life inquireth specially of their virtuous living/ & of though things that they wrought whiles they lived in earth. So our lord Ihesu her spouse taught her to do when he said Ex fructibus eorum cognoscetis eos That is of her works ye shall know them/ for it followed aftward in the same place where that clause is written afore/ that a good tree may not bring forth evil fruit. What been these fruits. truly no thing else but works of love & charity/ both of god and of our neighbours But by cause of these works of charity/ right as they be pleasant to our lord/ right so they been displeasant to the fiend So that he is about in all that he can & may for to let the deeds of charity/ both by himself & also by the world/ that is by worldly livers. Wherefore it is full necessary to holy livers to have patience & ꝑceveraunce if they will be rewarded for their meed in bliss/ by the which patience they may conserve them & keep them in good love of god and of their good neighbours/ notwythstonding all manner persecutions. Therefore it was that Saint paul assigned the first condition of charity patience when he said. Caritas paciens est. That is charity is patience Loo maidens this is the cause why our mother holy church in earth/ requireth more after the patience of a saint if he should be canonized then after the miracles/ for among all ●tuous works/ yet patience is the greatest witness of holiness. And this is said maidens be cause that ye should not be in doubt of this holy maidens holiness/ for she had that virtue of patience full blessedly/ As I shall tell you by the help of god & of your good prayers rehearsing all her deeds of patience/ by recapitulation of this hole legend namely for weary readers that thinken an hour in devout reading is longer than a day/ and if they were occupied in tales & trifles/ then them seemeth the long day ●hort then an hour. understand well maidens that this holy maid Katherine perceived/ that the virtue of patience might not have his gracious working in a soul/ but first unleeful things were removed away from it/ & namely such unleeful things that been e●●ytable to the lusts of the flesh/ wherefore or then she came to the age of exꝑyence of fleshly lusts. She ●emeuyd away mightily all such/ as such things that should stir her wh●n she came to age. And yet she did not this without inspiration/ & notable vision of our lord by the which Inspiration when she was ●j year of age/ she saw our lord arrayed as a bishop sitting in a ry●t fair chambre over the church of the f●ere p●echours/ With whom she saw also saint Johan evangelist/ & whiles she beheld our lord/ he looked upon her full benyngly & meekly and blessed her. After this holy vision her soul was fulfilled with ꝑ●y●e love/ that she put away all children conditions/ & gave her self anon to prayer & to penance/ and therein she increased perfitly/ that in the next year after/ when she was of seven year of age she made a vow of madenhode afore an image of our lady/ not suddenly but with great delyberation afore/ as it is openly declared in the second & the third chapter of the first party. Furthermore by cause that this holy maid wist well that abstinence was necessary for to keep the purpose of maidenhead. Therefore she gave her to great abstinence in her young age/ & performed it marvelously For as it is rehearsed in the third chapter of the first ꝑ●ye/ & in the uj chapter of the same party more largely the began privily to leave flesh. And then as she increased in age little & little/ she left all manner eating of flesh/ & thereto she drank no wine but when it was meddled with water/ so that it had all most lost his ●ast & his colour of wine. And when she was xv year of age/ she left both wine & flesh/ & all manner of meats out take breed & raw herbs. Also when she was xx year of age/ she left breed & took her only to dieting of raw herbs/ & so continued in that manner of living unto the time our lord gave her a new manner of gracious living/ when she lived without any manner of meet/ & that was when she was xxv or xxuj year of age/ as it is openly declared in the uj chapter of the first party/ where is rehearsed the cause & the manner why & wherefore she came to such estate And where also is answered sufficiently to them that grudged to that manner of living. When this holy maid had thus fully o●come the stirring of sins that she came to the perfit virtue of patience/ as I shall tell you by the help of god The first prove of patience that she had/ was by her mother Lapa that would that she had be wedded/ when she came to the age of xij year. And when that she saw that she might not bring her daughter well thereto/ then she put hy●▪ out of her chambre that was assigned to her afore of honest/ and put her to all manner defoul of the kechen/ that neither she might have lesyr for to pray ne for to have meditation ne contemplation as she was wont/ what patience she had in this persecutions/ and how glad she was their Inn/ it is clearly declared in the fourth chapter of the first party. marvelously and virtuously alway she stood in the purpose of maidenhead/ and yet served the household with a glad cheer. And never for such occupations and pryvacyons of her pure chambre she ceased fro prayer and other ghostly excercises/ un to the time she had overcome both her persecutions and her pursuers/ as it is rehearsed in the same fourth chapter/ but yet overmore/ when the fiend stirred her mother Lapa for to set this holy maid from holy disciplines and wakynges/ & also heard lyggyng●s. This holy maid then with a mighty patience/ and a marvelous tempered right discreetly her moders heaviness against her. And yet nevertheless kept forth her hardness of living/ as it is declared in the uj chapter of the first party fully enough And moreover what Impediment she suffered in her soul by the fiend in time of prayer/ and of other ghostly excercises/ in tormenting of her flesh/ and other alms deeds that she did as it is openly showed in many divers chapters of this legend afore as I shall declare to you. The fiend busied him that he might first to remove this holy maid away from her spouse Jhesu/ afterward to withdraw her fully from him. Or else at the last for to let her/ namely for a time/ but she with a mighty fervour first overthrew her enemy the fiend. Afterward by wit and counsel of the holy ghost overcome him. At the last with steadfast virtue shamed him/ that was about to let her. As for the first the fiend began to remove her fro her holy purpose first by her sister Bonaventure/ the which was wedded curiosity of her here and clothes/ as it is declared openly in the fourth chapter of the first party. The second time by her brethren and her mother that were in full purpose for to mary her as it is showed in the same chapter. And the third time by himself/ putting to her divers heaviness of temptations/ and divers illusions/ or then she received the habit of penance/ as it is rehearsed in the seven chapter of the first party. Also master Reymond of her beside all this as he was informed of other that were true folk/ that in a time when she prayed afore a crucifix of our lords passion/ the fiend stood afore her having in his hand a cloth of silk/ and was about to array her with the same cloth The which illusion of curiosity she despised and blessed her and turned her to the crucifix. After that the fiend vanished away/ but yet he left in her mind temptation of curyosytre of clothing. Then anon she had mine of her purpose of maidenhead/ and spoke to our lord in this wise. Dear lord and sweet spouse/ thou knowest well that I desired never husband but the Therefore I pray the help me that I may overcome these temptations of curiosity by virtue of thine holy name. I axe not lord/ that thou shouldest take them away fro me/ but that thou wouchesauf to give me the victory of thy mercy. As soon as she had said these words. Our blessed Lady queen of maidens appeared to her sight/ seeming to her sight that she took out a right fair cloth out of her sons side/ with the which cloth she arrayed her/ And afterward she said to this holy maid thus▪ I do the well to wete daughter/ that the clothes which comen out of my sons side passen all other clothes in fairness and in beauty. then all her temptation went away/ and she was greatly comforted. As for the second there the fiend was about to withdraw her fully from our lord/ by witty counsel of the holy ghost/ she overcome him and let him of his wicked purpose in that that she pesyd her mother Lapa with great wit ceased her of her hastiness when she was about for to let her of her penance doing/ and continued afterward nevertheless in her penance as she began▪ also when she bore herself so wisely to her confessor & to other counselors the which counseled her to leave her great abstinence and to live after a comyndyete/ as it is declared in the fifth chapter of the second party And also wisely and marvelously she pesyd her sovereigns that forbade her to go to places thither that our lord sent her. But yet she fulfilled gods biddings/ and easily pesyd her sovereigns/ what patience she had in this work/ there can no tongue tell ne pen write. Furthermore the fiend saw that he might by no while remove ne withdraw this holy maid from her devout purpose/ he busied him namely for a certain time for to let her not only by himself/ but by divers persons/ the which shall be told you specially within forth what they were.  
first by her own mother Lapa that brought her to a bath for to be bathed/ that she might by that esy bath be withdraw for a time fro her sharp dysciplynes/ and from other hardness of penance But yet she could find there more sharp penance then in her own chambre when she suffered the hot brenning water upon her naked body/ a● it is rehearsed in the seventh chapter of the first party. Also another time he would had let her by the bidding of undiscrete sovereigns that were ever about to let her from confession/ from prayer/ & from all other ghostly exercises/ as it is declared openly enough in the first chapter of the second party. Nevertheless some shall I rehearse here in special that been not spoken of in the same chapter.  
And all be it that some things may not be rehearsed here without shame of some religious persons/ the which were contrary to her holy purpose. Yet better it were that I rehearsed them/ then the gifts of the holy ghost be hid/ where by ye maidens may have love and dread/ both for to here such trespasses of such religious folk/ and love in saying of the virtue of patience in this holy maid.  
This holy maid Katherine after time that she had savour and sweetness of devotion/ she might never do deed of virtue openly without slander & backbiting of such/ namely that she should rather had favoured her and comforted her therein/ as ghostly livers both of religious and seculeries/ meruaylleth noothing here of/ for as I said afore in the fifth chapter of the second party.  
But if ghostly livers quench perfitly her proper will of themself/ they fall more cruelly in the dyche of envy thenne other fleshly livers. As I put an example thereof. Of the monks of an holy abbot Pachamye/ that for the great abstinence of a new monk/ that was come amongs them/ they said theywold go out of the momasterye/ but if that new monk were avoided. Right so it befell with this holy maid. all the sisters of penance saw that Katherine passed them all in hardness of living/ in sadness of virtue/ in devotion of prayer and contemplation. Anon the serpent of envy entered in them and stirred them for to backbite this holy maid/ both privily and also openly to the prelate's and the order with great boldness/ & yet they that were hold most sad/ held with them and said that it might not be else but t●at she wrought all that ever she did in Beelzebub the prince of all devils.  
This woman by such false suggestion drew unto their error many sad folk/ both religious and seculars/ so that by their counsel this holy maid was oft times let from her confession and her confessor/ and also from receiving of the blessed sacrament/ and all this she suffered patiently without any grudging or plaining. Rather supposing of them that so let her/ that they did it for an holy intent/ and for the health of her soul/ where fore her seemed that she was the more bound to pray for them not as for her enemies/ but as for her special friends. Yet above all this when she was other while suffered to be houseled/ in receiving of the blessed sacrament of the altar/ they would not suffer her afterward to abide long in prayer as she was wont to do/ the which was to her unpossible/ by cause she received it with such a passing fervour of devotion/ so that ever soon after her spirit was ravished fro her bodily wits/ and so she abode many hours to gydre/ as it is declared afore in the second and in the last chapter of the second party As soon as she was espied in that wise/ some that were deceived by the foresaid sisters would come Inn and draw her out of the church/ where oft times she should lie in the son when it was most hottest about mid day long time to guiders or then she ceased of her ravishing and restored to her bodily wits. And there with weeping and wailing some▪ of her sisters that were virtuously stirred to grace kept her till she was restored.  
Also there came another man that came in a time and found her lie there as a deed woman in ravishing/ & with a great anger he went to her and sporlyd her with his feet. And when she was restored to her bodily wits again/ it was told her how she was feared with/ yet she would never blame 'em therefore/ but rather excuse 'em when other spoke evil of 'em. Nevertheless they were punished of our lord full hard/ and that was a great sorrow to her/ save she durst not long strive against his rightwiseness. For in a time there was a lady/ that had great indignation of this holy maid when she saw her in such ravishing/ wherefore she came to her and sporlyd her with her feet. But as soon as she was come home to her own place/ she died without receiving of any sacrament. There was also another wretch that sporled her in the same wise/ when she was so ravished. And also was one of though that one time bore her out of the church when she was so ravished full violently/ but he was punished afterward that I am a feared to tell it. This wretched man was so envious and so odious to this blessed maid/ that not withstanding all the formest cursed deeds that he showed to her/ yet he was about in a time for to kill her/ and there was no thing that letted him/ but only he had her not there he would have her  
This holy maid knew no thing hereof/ but our lord Jhesu punished him therefore full sore/ and that was in this wise within a little time after/ this wretched man/ as he went to a certain place he was take with the frenzy that he cried night and day such words/ help me help me/ for the hangman comet● for to smite of my heed. Other that were nigh him and heard him/ they saw that he was so from himself comforted him that he should not be afeard/ and for fere that he should slay himself/ as he showed by certain tokens that he would/ they kept him the more diligently Soon after it seemed that he was amended/ so that he was not kept so diligently as he was But privily anyghtes time he went out of the city/ and hinge and strangled himself meruayllou●ly. He took a cord and tied it upon the foot of a tree even by the ground/ and that other end of the cord he put about his neck/ and so with pure violence he slided upon the ground and killed himself/ as it was deemed of them that found the deed body was not buried in holy place/ but in the dongehyll as it was right seemly that it should. By this maidens ye may know what virtue of patience this holy maid had/ and how pleasant her deeds were to our lord/ that so avenged her wrongs unknowing to her.  
¶ Also yet shall I rehearse to you by manner of recapitulation three marvelous things that be written in the fourth chapter that of second party/ by the which things ye may consider that this holy maid had passingly the virtue of patience. As for the first it is written in the same chapter of a leprous woman that was called Secta lying in an hospital/ the which woman not only lacked necessaries but also a keeper/ for there was none that would keep her by cause of her leper. This holy maid heard here oft she went to her and was to her a servant/ and ordained gladly for all that she needed. Of this ministration the sick leprous woman was proud/ and stirred what she could this holy maid with many Injuries reproves & slanders putting against her▪ But yet this holy maid was so armed with mighty patience that she was no thing moved by her words/ then the fiend saw that he might in no wise move her from her meritory service/ he enfected and desouled her hands with the same leper that the same leprous woman had/ yet for that would she not leave/ but rather desired to be a leper then for to leave her unserved And so she continued in her service unto the time she had buried that sick woman. And aftertyme she was buried/ our lord by miracle cleansed her from her leper in her hands. charity that is patience and benign taught her for to overcome all this. As for the second/ there is also written in the same chapter of another woman that is called Palmarya/ the which was one of the sisters of penance. I shall tell you this woman Palmarya was highly set in a wicked hate against this holy maid/ so farforth that she defamed her wretchedly/ wherefore our lord gave her first a sickness in her body. Afterward she began to perish body and soul/ so that she might not esha●e damnation/ but if this holy maid Katherine by perfit patience that charity formed in her soul/ had prayed for her as it is rehearsed in the same for the chapter of the second party. Also there was another sister of penance/ that was called Andrea as it is written in the same chapter/ the which had in her breast a foul stinking kancre/ that theridamas was never one that would minister to her for stench Of this herd this holy maid/ & she came to the sick woman & served her gladly without any squeymousnes/ in washing & wiping of her wound/ & when she felt in her self any manner squeymousnes she would then put her nose to the wound long time to gyds unto the time her body defailed/ but the lothenes went away there by. then the fiend Satan entered in to the sick sister/ & made her to grudge with this holy maid & for to have her in suspection/ & so would she was with her that she slandered her openly to her sisters & said that she had sinned fleshly and lost her maidenhead.  
¶ All be it that this holy maiden and virgin was heavy of this shlaunder: yet she left never her service to her/ but over came by meek service and mighty patience her malice/ and went to prayer as for a sovereign remedy against such accusations/ at the last by grace of this holy maid and virgins prayers and by the merits of her strong patience/ this seek sister saw this holy maid & virgin in time of her prayers transformed a fore her in to a great light that she had thereby great comfort and repent here of her false accusation Than she called this holy maid and vyrgyr to her and asked her forgiveness of her cursed accusation & all other to whom she had shlaundred her/ she sent after and told them that she had falsely accused this holy maid and virgin wherefore she asked them forgiveness/ and then she told them what she saw of this holy maid and virgin affirming to them all that she was not only a pure maid and virgin but also an holy maid and virgin Loo dear friends there the fend went to the fame this holy maid and virgin by his malicious excitation/ there he magnified her virtuous name all against his will: yet all this our reverend lord almighty god by meditation of the virtue of patience that was in her/ then from that time forward this holy virgins name increased so highly amongs the people/ that it come to the audience of two pope's which were in her time and many cardinals/  
¶ furthermore of another thing I shall tell you the which is written in the same chapter of the same woman Andrea. It befell in a time when this holy maid and virgin washed and wiped her stinking wound/ The fiend made her so skeymous that her stomach was meruey lously stirred for to cast with that she aroos & said to her sefl thus truly wretch thou that art so skaymous off thine sisters sickness: leave it well thou shalt receive the fylte of her wound with in thine own body/ then she went & wish that stinking wound and received the filth that came there fro in to a dish and went a side and drank it of The next night after our reverend lord appeared to her and said: Daughter in this deed thou passyst in mine syngh/ And thou hast thereby pleased me more than in any work that ever thou didst And therefore by cause thou hast do so marvelously a deed for my love/ I shall give the a marvelous drink by the which thou shalt be had in great marvel among all creators with that as it seemed to her he put her mouth to the reverend wound of his sweet bloody side/ And said daughter drink ynongh of the drink of mine side that is marvelous and delectable by the which not only thine soul but thine boody shall be fulfilled the which thou hast despised for mine love/ from that time forword her stomach had none appetite to any matery all meet ne it night not defy any meet and that was none marvel For where that any creature hath received drink abundantly of the well of life/ what marvel is it though it need none help of other bodily meet/ Out of this grace came that marvelous fast the which is rehearsed in the first chapter off the second party: Wherefore was all this grace granted trow ye dear friends truly for the chartable patience that she had to sick folk & to all other for the great charity that was so haboundaunt in her heart received and took the word of life the which brought forth fruit in patience that is thirty fold fruit: sixty fold fruit and an hundred fold fruit thirty fold fruit she brought forth by paciens that she showed to Cecca the leprous woman/ sixty fold fruit she brought forth by patience that she showed to Palmarya/ & an hundred fold fruit she brought forth by the patience that she showed to Andrea this last seek sister/ Now I shall I tell you of some things that been not rehearsed in the book before unneath was there any body that had conversation with this holy maid and virgin/ but that they deed to her many iniutyes and wrongs one way or other/ so that there was one of the friars that was so fulfilled with the fiend that in the presence of all her sisters he put to her full reproves and defamations She was never the more moved out off paciens but she charged her sisters that they should not trouble him ne tell nothing afterward to other that should son to her repreff/ what that ever they herd him speak the more patient the holy maid and virgin was/ the more wood was he against her so that in a time he stolen her money that was given to her for to do alms with/ yet for all this she was notfing stirred but kept alway patiently her charity/ and so at the last over came him by her patience/  
¶ Overmore if I should tell you of the great patience that she had in suffering of diverse infirmities of the body: my pain should not only fail me but also mine understanding/ she suffered ever continually the pain of ylica passyo as it is rehearsed in the uj/ chapter of the second party/ where is declared and told clearly the cause why she had that infirmity/ And therewith she had a pain in the heed continually/  
And above all this she had a singular continual pain in her breast fro that day that our reverend lord almighty god made her taste pains of his precious passion as it is rehearsed in the uj/ chapter of the second party: That same pain in her breast left with her the which passed all her other bodily pains And yet more over with all these pains she had right oft the feveres/  
For all these pains she showed never sorry there/ but ever glad there to all folk and never plained her/  
¶ But all those that came to her to be comforted she comforted them with word if it need were notwithstanding her great infirmities she would labour for them so that her sickness should not let to her. But that she would arise out of her bed and travail both for her bodily hele and ghostly he'll as it is rehearsed in the seven/ chapter of the second party:  
¶ furthermore what pain she suffered of fiends it may not lightly be told you by cause it was so oft: It is touched afore in the second chapter of the second party how oft she was cast off fiends in to the fire albe it she was in no wise I hurt/ But specially of one thing Master Reymound beareth record that in a time that he and certain of his brethren were out for the health of souls And this holy maid and virgin with them and as they came homeward again a little a thyshalf the city of Sene/ this holy maid and virgin for weariness was set upon an horse/ she had not riden but a little time that the fend drew here down in to a pytte so that the ●y●st that came to the ground was her heed: when master Reymound perceived that he cried help of our glorious lady glorious virgin Mary and came and found this holy maid and virgin all smeling as she lay and despising the fend and she had none harm: but she said to Master Reymound loo the fend hath do this/ then she was take up and set upon the horse again eftsoons/ And she road not as ferve as a man might sheet an arow● but that the send had eftsoons throw her down in to a foul fen or lake and the horse lay upon her side/ then she smiled and said this horse warmeth well my side there I suffer ●he pain of ylica passio/ & so she s●●rned the fiend and had none harm/ Master Reymound and his fe law then took her up and would no more suffer her ride but lad her between them both. By cause also they were nigh the ●yte/ Yet the cursed fiend/ would not ace but alway he tormented her and drew her now on that one side/ now on that other side/ And but ●he had be hold she should have fall to the ground/ Nevertheless alway in suffering of such tourmentis she showed e●uer glad patient cheer and despised the fiend/ After such I●●usyons followed great profit of souls as it is made mention of the seven chapter of the second party: And that knew well the fiend wherefore he tormented her in that ● wise that he died. And right as these tourmentis beren witness of her great patience: Right so they may well bear witness that she was and is an holy maid & virgin in suffering of them as it is openly declared in the second chapter off the third party where it is rehearsed that she ended her bodily life in such martyrdom/ Ensample hereof I may tell you dear friends of Saint Antony when he was in desert he knew well that martyr doom was a sovereign thing in the sight of our reverend l●rde almighty god & therefore he desired martyrdom whom our reverend lord almighty god suffered to be tormented of ●endes for a martyrdom but yet he left not his bodily life for such torment/ This holy maid & virgin was so violently tormented by such pains that she ended her bodily life with them ever thanking our reave rend lord almighty god. This was a great token of holiness for to suffer martyrdom of fiends:  
Loo dear friends now have ye heard the virtue of paciens which this holy maid and virgin used wherefore she is oned & spoused to our reverend lord almighty god sweet ●hesu christ in the bl●sse off heaven/ And thus I make an end of this recapytulation of this holy book to the honour and worship of our glorious reverend lord almighty god all the reverend trinity/ Cui referantur laudes/ honour e● gloria in sclan sclō●● Amen/   
¶ Here endeth the life of that glorious virgin and Martyr saint Katheryn off Seen/   

¶ Here begin the revelations of Saint Elysabeth the kings daughter of hungary/  
ON a day when saint Elisabeth was in privy prayer: and sought her spouse Ihesu christ/ with devout heart and dreary spirit: and found him not/ as she was wounte/ She began to think her and eagerly to sigh in her soul what were the cause that her spouse visited her not by insending of sweet comforts/ as he was wont to do other times/ And when she stylye disposed her to go to some spyrytualle brother for to have counsell thereof: The blessed maiden mary appeared to her and said Elysa●eth if thou would ●ee my disciple/ I would be thy masters/ and if thou would be my servant: I would be thy lady/ To whom Elysabeth said/ Lady who be ye that would have me disciple and s●●uaunt/ To whom maid mary answered I am mother to the son of god a live/ whom thou hast chosen to be thy lord and spouse/ then she said there is no brother in the world that may better inform the of thy spouse/ than I may Thenne Saint Elysabeth failing upon the earth/ honoured her and kneeling she laid her hands joined to guider betwixt the hands of the blessed virgin And eftsoons our lady said/ If thou wilt be my daughter disciple and servant: I would be thy mother lady and mistress/ And when thou art of me sufficiently enforned and taught/ I would lead the to the loved spouse my son/ which will receive the in to his hands As I now have received thee/ then/ afterward she began to warn her and said/ Flee chidings and streves/ ba●bytynges and ●u●murracions/ and murmurs that be made of thee: give no hearing to them: ne let not thy heart be tormented thersore but think there may not so much ill be spoken of thee/ but their is more In them than is spoken of the The next feast of our lady than following after when Elysabeth gods servant in praying wept full bitterly dreading that she had not fully kept the foresaid waring of the glorious virgin  
Suddenly she appeared to her not in sleep but waking sweetly calling her by her proper name and said: O Elysabeth my sweet daughter torment the not so much though thou have not fully bowed to my warnings & biddings For why thou beginnest now for to profit in the way of god/ But thou atreyned not yet the highness of perfection But fight steadfastly against vices/ and say on● the angels Salutation: that Gabryell gods messenger hailed me with/ and all thy trespass shall freely be forgive thee: of my sone/  
By process of time in the feast of saint Soolaste. whiles Elysabeth Crystis servant was steadfast in prayer: and so bitterly she weped: that she might not with hold her from utterly sobbings▪ Ans cryings with voice suddenly/  
¶ The blessed maid Mary● appeared to her so having with ●er Saint Johan evangelist thenne the blyssyd maid said/ O Elysabeth thou hast chosen me to be thy mother lady and master: but I would that thou make a charter to me of this choosing and thy wilful byhetyngiss and that thou may not slide from this purpose wherefore I have brought with me my sons loved disciple Johan the Evangelist ●or to make thereof if thou consent an open Instrument/ then saint Elysabeth kneeling upon the earth/ and with her hands joined/ honoured her and said/ Of me my lady do what be pleasing to you: as of your servant/ And this gift she confirmed with oath/ & seeyn Johan at the bidding of the glorious virgin/ made thereof an open Instrument/ Ones in the vigil of the nativity of our lord whiles she was praying with ententyve mind and said the salutation of our good lady with high voice and moche devotion and shedding of tears: visibly the blessed 〈◊〉 mary appeared to her and said▪ I am come to teach the the prayer that I maid when I was young and being in the temple  
I purpose with a vysement in mine heart that I would have god my father: And I ordained me for to do waht I trowed most plesing to him that I might find grace in his sight: And he died teach me his law and of all the commandments therein/ three namely I took to my stodeing/ to keep them with sovereign business and with all my might▪ which are these▪ Thou shalt love thy lord god with all thy heart/ and with all thy soul and with all thy strength this thou shalt love thy neyggbour as thyself/ Thou shalt love thy trende/ and thou shalt have thine enemy In hatred/ man and good angel/ I understand my friend/ And the devil and the wicked man in as much as he is wicked I understand mine enemy/ Out of this love of god and of m●n neighbour and hate of mine enemy that is the devil & sin light in to me all fullness of grace and virtue: soothly this love may not be rooted in man's her●e/ But where hatred is of thy enemy that is the devil and sin/  
Therefore if thou wilt get this love: do as I died in the temple in the begining of my yonhede/ For I rose at midnight and standing before the aulte with all business of my thought. I asked off god his grace by the which I might keep the foresaid things/ And in prayer before the altar/ I made seven askynges by order/  
¶ The first was that he would give me grace/ thorough the which he would give me grace that I might fulfil the first commandment that is for to love god over all things with all my heart with all my soul and with all my strenghes  
¶ The secoude was that I might fulfil the second commandment of loving my neighbours as myself & that he would make me to love the which he loveth/ & hate what he hateth/ The iij was that I might fulfil the third commandment & that he would make me hate the enemy of mankind for ●nchosen that 〈◊〉 took beginning of him: The iiij was that he would give me meekness patience mildness devout & these other virtues by the which I might be made more gracious in sight of him/ The v/ was that he would make me to see the time in the which that blessed maiden should be born that prophets for sayings should bear his son▪ & that he would keep my eyes with the which I might behold here/ mine ears with which I might her here sp●ke/ My tongue that I might touch here: my seat with the which I might 〈◊〉 to her: my knyes that I might honour her and see and honour her son sitting in her arm: The v●●was that he would give me grace: by the which I might keep all the byddyngiss of the bishops and the ordinance of the temple: The seven: and the last was/ that he would vouches of to keep his holy temple/ And all his own people ever to ●●tille his own service/ When Elysabeth had heard this/ she burst out in these words and said/ O my most excellent lady In what manner said you this things were ye not ●halowed in your moders wome/ ne were you not guiltless of all blame/ and full of grace/ To whom this blessed maiden said/ Here qu●d she Elysabeth/ thought all I was so with out doubt as thou sayest/ Nevertheless wit thou this in sothfastenesse that I held me that time as vile and wretched de and unworthy the grace of god/ as thou holdest the now: And moche more unworthy/ And therefore I asked ay of him that he would vouchsafe to send in to me his grace and his virtue/  
¶ Over that in a night whiles Elysabeth Crystis servant began to think/ how god the glorious father was pleased in the glorious maid M●●ye/ Yet whiles sh●lyued: for that he would his son took flesh of her/ And took the blessed maiden answered to her/ Of me my lovely daughter god wrought: as ●e that ●●an touch the harp or the fydele/ For why first he temperyth it that it maketh a sweet sown/ and according ●owne/ and afterward leading and touching he synget some thing with the sown of it: Right so god the father first he ordained and tempered in me all my strings and all my wits as well of the soul as of the body:  
After that he tou●●edand ordained with the finger of his ghost all my saweys & my works to the pleasance of him and of ●e scythes he raised me with company of angels to be hold the court of heaven/ Wherefore I found so moche comfort and echeing of great and of ghostly sweetness that after when I come again to myself I was so fulfilled in love of that contree that I desired ●or to half stones trees▪ bestys●and other creatures for love of him that them formed/ I coveted also for to do service to all the ladies that came to the temple/ for love of her maker off whom I tasted such sweetness that they may not be spoken/ Therefore daughter on that same manner/ when god would give the any grace or comfort: thou shalt take it meekly/ and suffer him to do of the what so be pleseing to him/ Ne thou shal● not wax proud under colour of meekness/ And say lord why dost thou these things to me I am not worthy and such odyr/ For though thou be a●therwysest/ he knoweth better what is to do of thee/ than thine own self: And if he worketh in the any wonderful thing/ the joy is his and not thine: Thenne it befell while this homely speaking was drawn on long/ that one of Elysabeth fellows passed forth where she prayed whom saint Elysabeth greatly blaming said full sharply to her/ Whereto ghost thou now hither and thither this time before my face/ And began as it were to menace her with words and signs: then when she was passed our lady the blessed maid said to Elysabeth Crysty● servant.  
¶ O daughter loo who that thou art pet a fool and undescrete/ that ●plyest thy●● heart to any worldly things while thou ha●t me present with ye. ¶ Therefore use now my presence this nyghtfor o● specy: all grace I am sentefro my son to the that thou ask sekerly what the liketh: And I would answer instedfastenesse to the all thing that thou askest: ¶ nevertheless for thou applied thine heart to the deed of thy followed & reproved here undiscely I would give to the penance/ that▪ in no wise thou go again to thy bed this night/ ne I think not to show the some thing now/ the which I would have said if thou had not offended my presence/ when that night was passed and. day was come: Elysabeth began to make moche sorrow and greatly to be tormented for the offence she had done in thee/ night afore to the majesty of the glorious virgin/ as it is said above: ¶ And she/ dread greatly/ lest she might never after recover such a grace/ and so great a comfort To whose privy thought the blessed/ maid answered appearing to her eftsoons and said dread the not daughter ne torment the not with folly doubting for wanting of me/ for thy trespass that is passed/ for why thy trespass is now for/ giving to the by thy penance/ and I am now come to the that thou ask what the: liketh/ for I am ready to give the answer of allthings as I bid the ¶ To whom Saint Elysabeth said I pray you/ lady that ye say me/ what stirred you forto ask of our lord that he would let you of his special grace seen that maid borne of the which his ●one should be borne. ¶ And she answered on a day when I/ had comfort of god so wonderful that unto that time▪ I was not expert of none such/ and came again to myself I/ began to think and desire with will full brenning heart/ if I might do onything/ or have in me/ for the which god/ would let me never part from him/ And when I thought thus/ I rose up: and went to a book/ and began to read in it. And the first o●enyng of the book: came before my sight the word of Isaiah the prophet Ecce virgo concip●et et pariet ●●●●um & ct: ¶ That is Loo a maiden shall conceive and bear a son & c●: And as I bethought me/ thinking that maidenhead pleased moche to god: sith he would his son should be borin of a maid then I purposed in my heart for the reverence of him to keep maidenhead & if it befell me to see hy●/ for to serve hy●/ in maidenhead all my life tyme. And if it needed for to go with her through a● the world After this the next night following whiles I prayed with devotion of souls besought god that he would let me see the maid before or I deyede/ sodeynly when I was in darkness so moche/ brightness appeared to me before my/ sight that in comparison of it the son/ was as nought/ and fro that shynnge I/ heard a voice clereli saying to me maiden of david kyured thou shalt bear my ●onne. ¶ And he added thereto/ wot thou certainly that the same worship and reverence that thou desired for to do to another maiden/ shall be done to the afore other. I will for sooth that thou be that/ maiden/ the which shall here my son. And the which not only thou shal● have him by thyself/ ne in thyself/ but by/ law of matrimony thou shalt may give him to whom the liketh/ and he shall not have my grace ne my love ne he shall▪ not enter the kingdom of my son that/ will not love thee/ and trow thee/ the mother of my sons that shall take flesh of▪ the for health of mankind. And thou all one shalt may grant to other of his grace/ the which thou shalt receive of/ me. ¶ And when I heard this words I was ravished of myself for moche/ dread and wondering/ and I fill down prostrate on my face as deed/ for I might not hold up myself/ but suddenly/ the Angels of god stood by me raising me fro the earth and comforted me/ and sayda ¶ dread the not/ for why thou art blessed above all women and in/ the restyth gods grace/ by the which/ all may lightly be fulfilled/ that be said to the of our lord:  
¶ For that time forward I ceased not/ to give lovings to my creature day: and night/ with heart/ mouth/ and work/ with stable and certain truth abiding the day and the hour when though/ things should be fulfilled/ that were/ showed to me of our lord: I said also oft sythtes within myself ¶ O most benign lord/ sithen it liketh the for to/ give so great grace to thine unworthy/ handmaiden ¶ I beseech the that thou give me 

the spirit of wisdom/ that I may worthily conceive thy son maker of heaven and earth and serve him to pay  
¶ The spirit of understanding/ by the which I may with lyghtned soul fulfil his meekness/ in as moche as is possible in this world.  
¶ The spirit of counsel/ by the which I may keep and govern him as it/ beseemeth while he is in his childhood: and weeping of man's infirmity/ and not yet forming words in speaking.  
¶ The spirit of strength/ by the which whyche I may with manly heart bear mind the name of his worthiness/ and steadfastly cleave unto him.  
¶ The spirit of cunning/ by the which I may inform all thoos that shall/ have to do with him and that will follow him.  
¶ The spirit of pity/ by the which I/ may have compassion of his sweet man heed and of his tender complexion/ as/ it seemeth for to have.  
¶ And the spirit of dread of god/ by/ which I may serve him with a meek soul and dew reverence.    
¶ All this things my dear daughter the which I asked were granted to me as thou mayst understand by the angels salutation/ which I was haylled of Gabryell the Angel.  
¶ Another time as Elisabeth christs servant stood in prayer and thought how/ moche grace god had done to the glorious virgin marry. ¶ She appeared to her and said my daughter thou thinkest that I had so moche grace without travail of my creator/ but it is not so out/ take the grace of hallowing in my mods' womb. ¶ All other grace I had with moche travel of soul and body continually praying day and night with full brenning desire and weeping with full bitter morning/ and ever thinking speaking and working that I trowed were/ most plesing to my creator Eschewing with sovereign keeping me fro all offences of him/ ye were it never so little and. then she said/ have thou for certain/ daughter that no moisture of pleasing devotion or gift of grace or virtue descendyth perfitly from god in to man's heart but by devout prayer of soul and sharp bodily travail: ¶ For after that a man perfitly offereth to god two mites thee/ which he hath that is his soul and his body and ordaineth him to his service and honour our lord god of his high graces beginneth to glad: that man's soul in so much that he n ay not bear it/ but for sweetness and for wondering it fareth as it were in hit self/ as a man that were drunk of sweet wine and mighty/ put out of himself that may not bear it for feblynes of heed.  
And thenne that soul knowed that she hath no thing down pleasing to god for to have so great comfort before.  
And she holdeth more under vile/ and more worthy despite/ then ever she held her before/ but afterward when such a soul turneth again to her self/ she yieldeth thankings and lovings to god/ with devotion and affection of will/ and woldeth her unworthy of grace. And with moche dread storeth her self as unkind against so great a benefactor.  
And god saying her ever wax more meek thorught the gifts that she receiveth/ he took more heed to give her moogyftes of grace in so moche/ that as it were that he fulfilled her desire in this world. So that her thinketh/ that her dwelling is in heaven with god/ and not in earth with men here/ and thynked also that she hath paradise in her self.  
So I knowledge that it befell with me while I lived in earth/ and when I was all brenning in gods love/ and feeled so moche sweetness in him/ that for him all the world was vile to me/ Ones when I was alone with devotion in my privy chambre.  
Loo suddenly the Angel Gabryell stood by me/ and as the Gospel saith/ sheylled me and said. ave gracia plena etc. Off the which salutation when I heard it first/ I was fer●e/ but afterward that I was comforted with his holy and sweet speech and made sicker/ not doubting these things to be sooth that he showed. I fill to the earth/ and kneeling with my hands joined I honoured and said. Ecce ancilla domini. fiat michi secundum verbum tuum. That is to say. Loo here the servant of god/ be it done to me after thy word. The which word said anon I was ravished/ and in so great fullness of god's grace enbasshed me that I never felt so moche sweetness and comfort in my soul.  
And in that ravishing god's son took flesh of my puryst blood/ with out any wem of me/ or 〈◊〉 delight.  
The cause why god deed this grace to me/ was faith and meekness/ with which I troweth in fulfeyth the angels words/ and meked me and dressed me all to god's will. And therefore he wouchesave to give me so much grace.  
And so thou my daughter in all things that god heateth or doth to thee/ have thou not in mistrowing/ ne yenstond him not saying lord/ why dost thou this to me. But by example of me say.  
Ecce ancilla domini etc. And any time be not fulfilled/ as it is height to the or else it is taken fro the that was given to the of god. Blame thy own self/ and think that thou hast done some trespass before the sight of gods majesty/ for the which gods sentence is changed for he hath will to purchase the life withouten end/ he needeth to be buxom of heart to the commandments and love himself to god/ by very meekness and obedience/ for the contrayous of the sins/ pride and inobedience of our fore faders Adam and Eve/ for the which they lost the grace and the dignity that they were made in.  
¶ Over that then in another time on the vigil of the nativity of our lord/ when Elysabeth Crysties servant was during in long prayer and asked meekly of god with moche devotion and falling of teries/ that he would give her grace by the which ●he might love him with all her heart. The blessed maiden was beside and said to her/ who is he that loveth god with all his heart/ whe●e it be the Elysabeth. And when she d●ede to affirm and said that she loved god with all her heart: And therefore she was still and answered no thing/ then the blessed maid said to her/ would thou that I say who loveth god perfitly For certain Bartholomew th'apostle loved him well Laurence the martyr & Johan the Evangelist and other apostles and martyrs. And thereto she said wouldest thou for the love of him been slain roasted or drink venom And when she durst not affirm ne deny that she would suff●e this things for the name of christ. then the blessed maiden said. In steadfastness I say the daughter if thou would for love of god be spoiled of all worldly things and garments of thy now mind or will/ so that thou will no thing have ne ●oueyte in this world I will procure to the of my son the meed that Bartholomew hath for his fleyeng/ and if thou be●● patiently wrongs and reproves and all manner of wrongs born of thee/ thou shalt have the meed that Laurence had for the roasting of his body. And when thou art reproved/ soorned and se●●● at nought of other/ if thou be●e it gladly and meekly thou shalt have the meed that Johan the evangelist had for the drinking of venom. And if thou would be true to me and be buxom to me/ I would be nigh to the to fulfil all that is said before/ & I would be with the ever helping the when it is spedful to the. Over that another time as saint Elysabeth prayed/ and in her praying she thought with devotion of soul and in what wise the blessed maid prayed as she had showed her as it is said before.  
The blessed maid answered her/ In praying daughter I died as he that will new make a fair well/ first he goeth to the root of the hill under which the water springeth/ and herken●th busily vn● what side the veins of water goeth/ & when he sought him by herking/ then he beginneth to delve in that side of the hill till he find an able beginning of a welstede fro the springing veins/ and afterward he dressyth water in to the well stead/ the which he maketh large and fair and clean After that he maketh a wall all about the well/ and in the mids of the well a stone pylar fastened in it pipes all about thorough the which the water may pass out of each half/ more prop●●tably to the use of men. This did I ghostly/ for then went I to the hill/ where I busily hearkened and learned the law of moyses/ and all the x commandements/ then fond I the vain of water when I learned in reading thinking and praying that the wellhede & beginning of all good is for to love god with all the heart and with all the strengths that I can wa● to the well show/ when I conceived a stiff desire to love all things that god loveth/ & hate all that he hateth/ than forsooth I kept shining water & clear when I studied to keep the desire of mine heart & the affection of the sensuality unhurted from all filth of sin/ than I raised a wall above the well when I busied me to keep in me all ●tues unhurted & namely meekness/ patience & mildness with hope & charity to mi lives end/ than I raised the peler & fastened in it pipes when I gave myself in example to all mankind/ so that none from now forth may be excused▪ For why whom somever will follow me and be b●usome to my wrongs▪ he shall find grace and heeale thorough my procuring▪ And certainly wite thou daughter that he that loveth me not. may find no grace of my son: and as it followeth thereby neither of the father ne of holy ghost/ these things my dear daughter I say to the that thou learn to ask grace of god in prayer with faith and meekness as thou knewest that I died by things afore said: For wythouten prayer: It is unpossible to get the grace of god/  
¶ neverthelater virtues and grace bennot given of god to all I like: For why they can not ask them alike off god all in prayer▪ In meekness and faith ne keep them when they have them/ And therefore should men excite on an other in prayer/ that echosen come to other that god hath give to him and take off other that he hath not himself.  
Wherefore daughter I would that thou pray busily/ not only for thine own heal/ but also of other/ For there by shall grace be increased to the and to other: And thy prayers shall be fruitful/ It happened that Elysabeth was morning in a spiritual disease during three year. And that was for thought that she might not have her confessor as oft/ as she would be confessed/ wherefore god having compassion of her desolation/ he assigned saint Johan the Evangelist to be her confessor commanding that so oft as she would be shriven he should busily hear her and assoil her by his authority/ And it shop so by God's grace: that when she shrove her to saint Johan she had full mind of all her sins. & when she shrove her to any other confessor/ She had uneaths mind what she should say: She was not glad and jocund after her assoiling▪ as when she shrove her to Saint Johan/  
¶ It befell on a day that Elysabeth gods servant suffered a great notable wrong of another wicked woman/ wherefore as to men's sight/ She was greatly displeased. At the last when she came again to herself and thought that she had suff●ed wrong/ then suddenly she lightened with a fervent spirit off charity gave her to prayer/ And with passing morning and flowing of tears devoutly praying: she besought god that foresaid woman and for all other of which she had taken any wrong/ braced out in these words/ O sweet & aid hasting god/ that gyldest good for ill/ I beseech the that thou ye●de to her that beareth on me this wrong. a notable gladness of wholesome comfort so that she have joy thereof as I should joy if I were thy good daughter/ & this said a voice suddenly soned to her ears and said Elysabeth though never made prayer that pleased m● so moche: as this doth And therefore I make it known to the that all thy sins be forgiven thee/ And when she began to tell him by one and by one/ all the trespasses that she had in fresh mind: saying/ such and such have I done/ the voice answered these & all other are forgy●e the then she said: who art thou quoth she thou speakest to me and for ●euest me all my sins/ & the voice said to her▪ I am he to whose feet mary magdalene came & went away cleansed of all sins/ Onhis also whiles elisabeth bethought her in her prayer what thing that she might do to the most pleasance of god she heard a voice saying to her: ¶ Spera in domino ●● fac bonitatem et cetera/ That is hope in god and do goodness and dwell in e● the and thou shalt be feed in the riches of it/ Delyt the in our lord: and he shall give the thine askyges of thine heart/ Hope in him and he shall work and he shall lead out as light/ Thy right wysnes & thy doom as midday Be thou suggette to our lord and pray him/ On a day whiles Elysabeth was lasting in prayer: and full bitterly wept her sins/ our lord Jhesu christ that is confortatour of them that been sorrowful said to her appearing/ O my dear daughter trouble the not ne be not sorry for mind off thy sins/ For why all thy sins been forgiven thee/ And when she answered the contrary and said that she was certain▪ that if he would do with her rightfully and not mercifully/ she was worthy to be dampened to the pains of hell Then our lord Jhesu christ answered and said: Daughter ryghtuosnesse is now done to god my father/ For they sins/ and satisfaction is fully made to him/ for them all/ after that righteousness asketh. For if thou have offendyd god/ with all the members of thy body/ I was ●●ormentyd in all the members of my body for thine and for all man kinds sins/ For if thou trespased with hand and with feet/ My hands and my feet were nailed to the cross with hard nails▪ If thou have trespassed with thy eyen▪ Mine eyes were blynfyld with a cloth/ if thou have trespassed with thine ●erys mine ●rys herd blasphemes and great wrongs/ if thou have trespassed with thine heart my heart was pierced with a spear and if thou have offended with all thy body/ My body was shorged so that from the sole of the foot unto the tope of my heed/ appeared in me no stead hole.  
¶ Therefore daughter think not but that due satisfaction for thy sins▪ is do full right wisely to god my father: soothly I suffered the pains of all sinful and the wrongs of them/ I bare in my heart that died not sin/ ne guile was founden in my mouth:  
¶ On another time when Elysabeth gods servant was praying/ Suddenly she saw with her ghostly eyen: a full fair hand that had long fingers and the palm large and broad: And in the mids of the palm was a wound all red of blood/ And as soon as she understood that it was the hand of christ: She wondrede that it was so small and so long/ And also ne it was answered to her▪ that it was so small/ For which christ lived in flesh/ On nights when he prayed/ he held his hands streyth forth/ And on days▪ he t●aueyled with hands and his feet/ and all his body by towns and castles preaching the kingdom of god. And after this she heard a voice saying to her/ Elysabeth loo/ This third time I say to thee/ thy sins been fogyven/ And thou hast my grace: To the which voice she answered. Lord if I be hallowed as thou saist whero● is it that I may not withhold me but that I offend thy majesty each day in some thing  
And the voice said to her/ For if thou no time offended/ thou should not be so mocho meeked/ And by that I followed/ that thou wouldest not love me so moche. And thus thou shouldest wax worse then fiends that both trusteth & dreadeth/  
¶ Therefore I have not so halloweth/ the but that thou may sin▪ But it sufficeth to the that I have give the so moche grace: that would suffer thyself be slain rather thenne thou shouldest offend deadly: And when this was said/ Cryst appeared to her openly/ And her thought that thyke lopred blood largely flowed out of his side/ wherefore she began to/ wonder/ To whom christ said daughter wonder the not For why when I hanged on the cross all my members were disjoined out of joint for undone trespass/ And mine entrails were broken and my veins opened/ ¶ And therefore so abundant and thyke lopered b●ode followed out of my side/ All these things before said. Sayn● Elysabeth a bout the ending of her life/ the which was in the year of Our lord a M CClxi affirming that she had sayne and herd. as it is above written. ¶ And she said that she had so great certain off them all/ that she would rather suffer death than ne to doubt any little part of them that they were not true.  
¶ Here endeth the revelations of saint/ Elysabeth the kings daughter of Hungary/   

imprinted at westemynster by Wynkyn. de word.  
 printer's or publisher's device 
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